A discourse concerning infallibility in religion written by Sir Kenelme Digby to the Lord George Digby, eldest sonne of the Earle of Bristol.
         Digby, Kenelm, Sir, 1603-1665.
      
       
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             A discourse concerning infallibility in religion written by Sir Kenelme Digby to the Lord George Digby, eldest sonne of the Earle of Bristol.
             Digby, Kenelm, Sir, 1603-1665.
             Bristol, George Digby, Earl of, 1612-1677.
          
           229, [4] p.
           
             By Peter Targa ...,
             Printed att [sic] Paris :
             1652.
          
           
             Reproduction of original in British Library.
          
        
      
    
     
       
         eng
      
       
         
           Faith -- Early works to 1800.
        
      
    
       A35974  R8320  (Wing D1431).  civilwar no A discovrse, concerning infallibility in religion. Written by Sir Kenelme Digby, to the Lord George Digby, eldest sonne of the Earle of Bris Digby, Kenelm, Sir 1652    42228 213 0 0 0 0 0 50 D  The  rate of 50 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 
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           A
           DISCOVRSE
           ,
           CONCERNING
           INFALLIBILITY
           IN
           RELIGION
           .
        
         
           WRITTEN
           BY
           SIR
           KENELME
           DIGBY
           ,
           TO
           THE
           LORD
           GEORGE
           DIGBY
           ,
           ELDEST
           SONNE
           OF
           THE
           EARLE
           OF
           BRISTOL
           .
        
         
           Printed
           att
           Paris
           by
           PETER
           TARGA
           ,
           Printer
           of
           the
           Archbishoppricke
           .
        
         
           M.DC.LII
           .
        
         
         
           
             —
             Nihil
             dulcius
             est
             ,
             bonè
             quàm
             in●●nita
             tenere
             ,
          
           
             Edita
             doctrinâ
             sapientum
             templa
             se●●ena
             :
          
           
             Despicere
             vnde
             queas
             alios
             ,
             passimque
             videre
          
           
             Errare
             ,
             atque
             viam
             pa●●n●●eis
             quaerere
             vit●●
             .
          
        
         
           LVCRET
           .
        
      
    
     
       
       
         
           
             
               MY
               LORD
               ,
            
          
           
             I
             come
             now
             to
             pay
             your●●
             lordship
             the
             debt
             I
             haue
             owed
             you
             euer
             since
             our
             long
             discourse
             in
             one
             of
             the
             sideChappels
             of
             S.
             Germanes
             church
             ;
             when
             we
             spent
             most
             part
             of
             the
             afternoone
             in
             examining
             and
             weighing
             ,
             which
             of
             the
             seuerall
             Religions
             that
             att
             present
             haue
             course
             in
             the
             world
             ,
             a
             prudent
             man
             should
             rationally
             venture
             his
             soule
             vpon
             .
             It
             seemed
             to
             me
             that
             it
             was
             not
             a
             small
             ●●●●pe
             I
             had
             aduanced
             in
             obtaining
             your
             assent
             to
             the
             Catholike
             ,
             when
             your
             lordship
             acknowledged
             great
             defects
             of
             seuerall
             kindes
             ,
             in
             all
             others
             ,
             and
             that
             ours
             ,
             was
             adorned
             with
             more
             comelinesse
             and
             Maiesty
             ,
             was
             maintained
             with
             more
             orderlynesse
             and
             prudence
             ,
             was
             propped
             with
             more
             powerfull
             meanes
             to
             
             preserue
             vnity
             among
             the
             professors
             ,
             and
             in
             the
             generall
             course
             of
             it
             was
             replenished
             with
             more
             efficacious
             motiues
             to
             incite
             men
             to
             the
             loue
             of
             God
             ,
             then
             any
             of
             the
             others
             .
             But
             withall
             ,
             you
             professed
             that
             there
             were
             some
             particulars
             of
             so
             harddigestion
             in
             it
             ,
             as
             you
             could
             not
             winne
             of
             your selfe
             to
             yield
             your
             assent
             vnto
             them
             ;
             Nor
             were
             persuade●●
             that
             the
             authority
             from
             whence
             we
             receiue
             our
             faith
             was
             infallible
             ,
             but
             that
             in
             all
             those
             particulars
             it
             had
             varyed
             and
             swarued
             from
             what
             in
             the
             beginning
             was
             taught
             by
             Christ
             and
             had
             bin
             preached
             throughout
             the
             world
             by
             his
             Apostles
             .
             What
             I
             replyed
             hereunto
             ,
             seemed
             to
             your
             lordship
             out
             of
             the
             ordinary
             tracke
             of
             those
             who
             now
             adayes
             vse
             to
             handle
             controuersies
             .
             And
             it
             is
             but
             iust
             ,
             that
             to
             so
             sublime
             a
             witt
             as
             yours
             is
             ,
             arguments
             of
             a
             higher
             straine
             should
             be
             offered
             then
             such
             as
             are
             pressed
             to
             vulgar
             capacities
             .
             For
             as
             the
             ordinary
             sort
             of
             mankinde
             ,
             haue
             their
             vnderstanding
             
             satisfyed
             with
             barely
             looking
             vpon
             God
             in
             quality
             of
             a
             Iudge
             ,
             that
             punisheth
             or
             rewardeth
             according
             as
             men
             haue
             obeyed
             or
             transgressed
             his
             lawes
             :
             so
             is
             the
             enquiry
             of
             what
             they
             are
             to
             do
             or
             beleeue
             ,
             at
             an
             end
             ,
             when
             those
             vnto
             whose
             conduct
             Gods
             prouidence
             hath
             committed
             them
             ,
             do
             pronounce
             his
             decrees
             to
             them
             in
             a
             legislatiue
             way
             .
             But
             so
             piercing
             a
             iudgement
             as
             yours
             that
             knoweth
             there
             is
             an
             orderly
             and
             naturall
             connexion
             betweene
             all
             causes
             and
             their
             effects
             ,
             and
             that
             suspecteth
             ,
             not
             God
             Almighty
             of
             hauing
             bound
             mankinde
             to
             a
             meere
             arbitrary
             law
             for
             the
             bare
             shewing
             of
             his
             authority
             and
             the
             exercising
             of
             their
             obedience
             ;
             will
             not
             be
             appayed
             ,
             without
             hauing
             some
             scantling
             of
             the
             
               Why
               ;
            
             aswell
             as
             of
             the
             
               What
               ,
            
             you
             are
             to
             do
             and
             to
             beleeue
             .
             Should
             we
             therefore
             apprehend
             their
             lott
             to
             be
             the
             worse
             ,
             that
             are
             endowed
             with
             the
             eminentest
             talents
             ;
             since
             so
             much
             labor
             and
             paines
             is
             necessary
             to
             the
             quieting
             
             of
             their
             doubts
             ;
             when
             as
             simple
             people
             acquiesce
             so
             easily
             to
             what
             they
             are
             plainely
             taught
             ?
             Nothing
             lesse
             .
             For
             though
             it
             is
             true
             ,
             the
             difficulty
             be
             great
             in
             ouercoming
             their
             strong
             resistance
             :
             yet
             ,
             that
             once
             done
             ,
             the
             vigorous
             progresse
             they
             afterwardes
             make
             ,
             recompenseth
             to
             the
             full
             the
             precedent
             paines
             in
             wrestling
             with
             their
             reluctant
             imaginations
             and
             their
             opposing
             reasons
             .
             Whereas
             new
             stormes
             are
             easily
             raised
             by
             any
             crosse
             wind
             that
             shall
             blow
             vpon
             the
             others
             flexible
             nature
             .
             S.
             Augustines
             long
             irresolutenesse
             ,
             his
             anxious
             seeking
             of
             truth
             ,
             and
             his
             difficult
             rendring
             him selfe
             vnto
             it
             ,
             was
             followed
             and
             crowned
             with
             admirable
             perfection
             in
             his
             owne
             particular
             ,
             and
             with
             vnspeakable
             aduantages
             to
             the
             Church
             of
             God
             in
             generall
             :
             so
             as
             he
             is
             the
             onely
             saint
             in
             heauen
             after
             S.
             Paul
             ,
             that
             hath
             the
             day
             of
             his
             conuersion
             celebrated
             in
             the
             Church
             .
             Hence
             is
             it
             that
             I
             am
             not
             one
             of
             those
             who
             wonder
             that
             your
             lordship
             is
             so
             long
             
             before
             you
             come
             into
             the
             fould
             that
             encloseth
             and
             secureth
             vs
             .
             You
             were
             not
             whom
             I
             take
             you
             to
             be
             ,
             if
             you
             should
             yield
             vp
             your
             weapons
             before
             you
             were
             fully
             conuinced
             ;
             or
             be
             conuinced
             before
             you
             haue
             searched
             into
             the
             bottome
             of
             the
             question
             .
             To
             putt
             you
             into
             the
             way
             of
             receiuing
             an
             entire
             happy
             defeate
             in
             this
             conflict
             ,
             I
             tooke
             the
             freedome
             to
             represent
             vnto
             you
             such
             considerations
             as
             had
             bin
             heretofore
             most
             preualent
             with
             me
             ,
             when
             I
             had
             great
             vnquietnesse
             in
             beleeuing
             what
             I
             was
             taught
             till
             my
             reason
             was
             conuinced
             that
             I
             should
             do
             vnreasonably
             if
             I
             gaue
             not
             my
             assent
             thereunto
             .
             Not
             that
             I
             am
             so
             vaine
             as
             to
             thinke
             that
             my
             proper
             poore
             stocke
             can
             furnish
             ought
             that
             you
             already
             abound
             not
             more
             plentifully
             with
             .
             But
             it
             hath
             bin
             my
             good
             fortune
             ;
             (
             that
             is
             to
             say
             ,
             Gods
             Grace
             hath
             bin
             so
             mercifull
             to
             me
             ;
             )
             that
             I
             haue
             mett
             with
             a
             knowing
             and
             iudicious
             guide
             ,
             to
             leade
             me
             through
             this
             darke
             and
             intricate
             
             labyrinth
             .
             What
             I
             had
             formerly
             deriued
             from
             him
             for
             my
             owne
             satisfaction
             in
             this
             matter
             ,
             I
             tendered
             to
             you
             for
             yours
             .
             And
             wherein
             I
             fell
             short●●
             by
             deliuering
             you
             but
             a
             lame
             coppy
             (
             according
             to
             my
             meane
             skill
             )
             of
             so
             excellent
             an
             originall
             ,
             I
             referred
             you
             either
             to
             his
             learned
             writinges
             or
             to
             his
             fuller
             conuersation
             .
             For
             your
             lordship
             knoweth
             ,
             he
             beareth
             you
             so
             great
             respect
             ,
             that
             vpon
             any
             least
             intimation
             from
             you
             ,
             he
             would
             purposely
             make
             a
             iorney
             to
             you
             from
             any
             remote
             place
             to
             do
             you
             seruice
             .
             In
             the
             meane
             time
             ,
             I
             endeauoured
             to
             take
             a
             suruay
             as
             well
             as
             I
             could
             of
             the
             whole
             race
             that
             Man
             runneth
             ;
             from
             the
             first
             moment
             of
             his
             being
             produced
             a
             reasonnable
             creature
             ,
             to
             the
             last
             periode
             of
             his
             iorney
             ,
             when
             he
             is
             settled
             for
             euer
             in
             a
             state
             of
             permanency
             .
             For
             in
             such
             a
             subiect
             ,
             the
             symmetry
             of
             the
             whole
             ,
             and
             the
             due
             cohoerence
             of
             the
             partes
             ,
             are
             of
             great
             weight
             with
             prudent
             and
             solide
             men
             .
             This
             can
             
             not
             be
             completely
             nor
             orderly
             done
             ,
             without
             first
             settling
             firmely
             the
             fundamentall
             principle
             ,
             That
             Mans
             soule
             is
             immortall
             and
             incorruptible
             ,
             and
             suruiueth
             aeternally
             after
             the
             death
             of
             te
             body
             .
             In
             the
             next
             place
             ,
             I
             applyed
             my selfe
             to
             shew
             ,
             how
             the
             different
             courses
             of
             liuing
             in
             this
             world
             ,
             do
             begett
             in
             the
             future
             ,
             different
             conditions
             of
             happinesse
             or
             misery
             ,
             each
             of
             them
             exceeding
             ,
             beyond
             all
             conceiuable
             pr●●portion
             ,
             the
             goods
             or
             euils
             of
             this
             life
             .
             Then
             ,
             vpon
             consideration
             of
             the
             difficulty
             ,
             or
             rather
             impossibility
             ,
             for
             mankinde
             to
             arriue
             to
             the
             assured
             knowledge
             of
             those
             pathes
             which
             are
             necessary
             for
             him
             to
             walke
             in
             to
             bring
             him
             to
             Beatitude
             ,
             that
             so
             his
             steppes
             might
             be
             steady
             and
             bold
             ones
             ;
             I
             concluded
             ,
             that
             since
             God
             would
             have
             dealed
             more
             hardly
             with
             mankinde
             then
             with
             all
             other
             creatures
             besides
             ,
             if
             to
             euery
             one
             of
             them
             he
             had
             assigned
             due
             and
             proportionable
             meanes
             to
             bring
             them
             to
             the
             vtmost
             periode
             of
             their
             
             nature
             ,
             and
             should
             haue
             left
             onely
             him
             in
             the
             darke
             among
             ineuitable
             precipes
             ;
             It
             was
             certaine
             he
             had
             bequeathed
             to
             him
             a
             science
             or
             art
             whereby
             to
             gouerne
             himselfe
             and
             steere
             his
             course
             so
             as
             to
             be
             able
             to
             arriue
             safely
             into
             his
             wished
             hauen
             ,
             and
             to
             that
             end
             which
             he
             was
             created
             for
             .
             And
             lastly
             ,
             I
             vrged
             ,
             that
             since
             the
             men
             who
             liue
             in
             ages
             after
             his
             who
             taught
             them
             this
             science
             (
             which
             we
             call
             Religion
             )
             can
             not
             be
             conceiued
             to
             receiue
             it
             immediatly
             from
             hismouth
             ;
             They
             would
             fall
             backe
             to
             an
             ince●●itude
             and
             distressed
             condition
             equall
             to
             the
             former
             ,
             if
             he
             had
             not
             settled
             as
             infallible
             a
             meanes
             to
             conuey
             entirely
             to
             them
             this
             science
             ,
             as
             in
             it selfe
             it
             is
             an
             infallible
             guide
             so
             bring
             them
             to
             Beatitude
             .
             And
             thence
             I
             proceeded
             to
             ●●stablish
             that
             rule
             wich
             keepeth
             vs
             Catholikes
             in
             vnity
             among
             our selues
             ,
             and
             in
             security
             that
             wee
             are
             in
             the
             right
             way
             .
          
           
             This
             was
             the
             scope
             of
             our
             conference
             then
             :
             which
             comprising
             so
             
             many
             ,
             so
             weighty
             ,
             and
             so
             difficult
             pointes
             ,
             that
             a
             few
             houres
             conuersation
             was
             too
             scanty
             a
             time
             to
             discusse
             them
             as
             they
             ought
             to
             be
             ;
             I
             promised
             to
             giue
             your
             lordship
             in
             writing
             a
             summary
             collection
             of
             some
             of
             the
             most
             important
             reflections
             I
             had
             made
             vpon
             them
             .
             The
             doing
             whereof
             ,
             is
             the
             subiect
             of
             the
             following
             discourse
             .
          
        
         
           
             THE
             FIRST
             CHAPTER
          
           
             Of
             mistaken
             demonstrations
             .
          
           
             IN
             this
             course
             that
             I
             haue
             proposed
             to
             my selfe
             ,
             my
             first
             endeauour
             must
             be
             to
             prooue
             ,
             that
             the
             soule
             of
             man
             is
             immortall
             ;
             neither
             dying
             when
             the
             body
             dyeth
             ;
             nor
             being
             liable
             to
             corruption
             or
             destruction
             after
             it
             is
             seuered
             from
             the
             body
             ,
             either
             through
             defectible
             principles
             in
             it selfe
             ,
             or
             by
             the
             violence
             of
             any
             outward
             agent
             working
             vpon
             it
             .
             I
             conceiue
             I
             haue
             fully
             performed
             this
             in
             a
             former
             treatise
             ,
             that
             I
             haue
             written
             vpon
             this
             
             subiect
             .
             But
             I
             may
             resonably
             apprehend
             that
             the
             length
             of
             that
             ,
             and
             the
             heape
             of
             various
             arguments
             cumulated
             there
             one
             vpon
             another
             ,
             may
             not
             obtaine
             from
             a
             ●●person
             so
             full
             of
             great
             employments
             as
             your
             lordship
             is
             ,
             that
             discussion
             which
             belongeth
             to
             euery
             one
             of
             them
             in
             particular
             ,
             to
             be
             secure
             of
             the
             consequence
             drawne
             out
             of
             them
             ;
             which
             requireth
             greater
             leisure
             ,
             then
             your
             actiue
             and
             solicitous
             charges
             do
             allow
             you
             :
             And
             therefore
             I
             will
             here
             select
             some
             few
             of
             the
             chiefe
             of
             those
             which
             that
             treatise
             aboundeth
             with
             ;
             And
             will
             endeauour
             to
             make
             them
             as
             plaine
             as
             I
             can
             ,
             that
             the
             discerning
             of
             the
             demonstration
             which
             I
             conceiue
             is
             contained
             in
             them
             ,
             may
             not
             oblige
             you
             to
             labouring
             meditation
             ,
             and
             Metaphysicall
             abstractions
             (
             in
             which
             no
             man
             can
             fly
             with
             a
             stronger
             wing
             then
             you
             ,
             when
             your
             leisure
             can
             allow
             you
             the
             time
             and
             quiett
             of
             minde
             that
             is
             necessary
             for
             such
             entertainements
             )
             But
             may
             be
             obuious
             
             to
             you
             vpon
             such
             present
             reflection
             as
             the
             multitude
             of
             your
             present
             affaires
             can
             afford
             you
             .
             My
             ayme
             ,
             and
             hope
             ,
             is
             to
             prooue
             this
             truth
             fully
             and
             euidently
             :
             That
             is
             to
             say
             ,
             to
             make
             a
             firme
             demonstration
             of
             it
             ;
             against
             which
             no
             solide
             opposition
             can
             be
             produced
             to
             weaken
             it
             ;
             and
             by
             which
             a
             iuditious
             and
             subtile
             vnderstanding
             shall
             be
             fully
             appayed
             and
             quieted
             .
             To
             know
             when
             that
             is
             done
             ,
             it
             will
             not
             be
             amisse
             (
             before
             we
             enter
             into
             the
             substance
             of
             the
             question
             )
             to
             consider
             in
             short
             ,
             the
             nature
             of
             a
             true
             demonstration
             ;
             that
             so
             we
             may
             be
             sure
             not
             to
             be
             deceiued
             by
             seeming
             proofes
             :
             which
             how
             many
             or
             how
             plausible
             soeuer
             ,
             can
             but
             persuade
             opinion
             ;
             neuer
             force
             assurance
             .
          
           
             Some
             there
             haue
             beene
             ,
             who
             haue
             thought
             that
             a
             multitude
             of
             reasons
             ,
             may
             haue
             the
             force
             to
             proue
             and
             conuince
             that
             ,
             which
             no
             one
             of
             them
             single
             ,
             can
             reach
             to
             do
             .
             As
             particularly
             in
             our
             present
             case
             ;
             they
             produce
             for
             the
             soules
             
             immortality
             ,
             numerous
             testimonies
             of
             great
             men
             ,
             both
             such
             as
             haue
             beene
             eminent
             in
             naturall
             knowledge
             ,
             and
             such
             as
             are
             estimed
             for
             supernaturall
             illuminations
             ;
             and
             to
             these
             ,
             they
             adde
             their
             owne
             morall
             and
             naturall
             considerations
             :
             for
             example
             ;
             that
             ,
             since
             it
             can
             not
             be
             doubted
             but
             that
             God
             is
             both
             wise
             and
             iust
             ,
             and
             consequently
             will
             reward
             or
             punish
             euery
             man
             according
             as
             he
             hath
             deserued
             or
             demerited
             ;
             and
             yet
             we
             see
             that
             such
             lottes
             do
             not
             alwayes
             betyde
             men
             in
             this
             life
             ;
             It
             followeth
             ,
             that
             there
             must
             be
             an
             other
             life
             after
             this
             here
             ,
             wherein
             men
             shall
             reape
             the
             haruest
             they
             haue
             sowne
             vpon
             the
             earth
             .
             Againe
             ;
             That
             ,
             seing
             all
             creatures
             who
             haue
             soules
             do
             moue
             themselues
             ;
             and
             that
             no
             inanimate
             creature
             ,
             can
             do
             so
             ;
             It
             followeth
             ,
             that
             the
             soule
             is
             the
             vertue
             and
             principle
             by
             which
             an
             animal
             is
             mooued
             .
             But
             if
             the
             soule
             can
             make
             an
             other
             thing
             mooue
             it selfe
             ,
             it
             cannot
             be
             doubted
             but
             that
             she
             
             hath
             in
             her selfe
             the
             power
             of
             mouing
             her
             owne
             selfe
             .
             Now
             ,
             life
             consisting
             in
             a
             thing
             's
             mouing
             it selfe
             ,
             it
             is
             cleare
             that
             what
             can
             do
             so
             ,
             hath
             within
             it selfe
             without
             the
             helpe
             of
             ought
             else
             ,
             a
             principle
             of
             liuing
             ;
             and
             consequently
             is
             not
             subiect
             to
             dying
             .
             Afterall
             these
             ,
             and
             many
             more
             suche
             plausible
             arguments
             ,
             they
             conclude
             ,
             that
             howbeit
             neuer
             a
             one
             of
             them
             alone
             can
             be
             accounted
             a
             demonstration
             ,
             yet
             all
             of
             them
             in
             bulke
             haue
             the
             strength
             to
             conuince
             and
             quiett
             a
             rationall
             man
             .
             I
             wil
             not
             here
             examine
             what
             force
             they
             may
             haue
             ouer
             the
             vnderstanding
             of
             a
             morall
             prudent
             person
             ,
             who
             in
             debates
             before
             him
             vseth
             to
             inquire
             no
             further
             then
             whether
             side
             is
             the
             more
             grauely
             and
             the
             more
             learnedly
             disputed
             :
             But
             most
             certaine
             it
             is
             ,
             that
             if
             they
             come
             before
             a
             subtile
             Metaphysitian
             or
             a
             cunning
             Logitian
             ,
             they
             will
             fall
             mainely
             short
             .
             Fo●●
             when
             such
             a
             one
             shall
             haue
             rigorously
             discussed
             each
             particular
             argument
             ,
            
             
             
             
             and
             shall
             haue
             found
             euery
             one
             of
             them
             to
             be
             deficient
             in
             some
             regard
             or
             other
             ;
             he
             will
             conclude
             ,
             that
             no
             more
             then
             many
             nothinges
             can
             euer
             be
             multiplyed
             so
             as
             to
             make
             somethings
             ;
             no
             otherwise
             can
             neuer
             so
             many
             apparent
             proofes
             (
             which
             being
             but
             such
             ,
             are
             in
             truth
             no
             proofes
             )
             euer
             arriue
             to
             constitute
             one
             reall
             proofe
             .
          
           
             Others
             there
             are
             ,
             who
             fixing
             themselues
             vpon
             some
             one
             argument
             ,
             do
             not
             consider
             in
             it
             the
             materiall
             nature
             of
             it
             ;
             That
             is
             to
             say
             ,
             what
             connexion
             the
             medium
             on
             which
             they
             build
             their
             proofe
             ,
             hath
             with
             the
             effect
             or
             proposition
             that
             they
             conclude
             out
             of
             it
             :
             but
             onely
             ,
             whither
             their
             argument
             be
             difficult
             to
             be
             solued
             ,
             or
             no
             .
             As
             for
             example
             ;
             a
             person
             of
             great
             eminency
             and
             reputation
             for
             learning
             ,
             did
             vse
             to
             putt
             the
             following
             argument
             to
             proue
             that
             it
             was
             possible
             for
             Infinite
             to
             haue
             an
             actuall
             and
             reall
             being
             :
             Namely
             .
             There
             is
             no
             inconuenience
             that
             God
             almighty
             should
             
             produce
             att
             one
             instant
             as
             many
             Angels
             as
             he
             can
             produce
             in
             that
             instant
             .
             Suppose
             then
             that
             he
             doth
             so
             .
             Which
             if
             he
             do
             ,
             the
             multitude
             of
             them
             wil
             be
             greater
             then
             any
             determinate
             number
             whatsoeuer
             ;
             and
             consequently
             ,
             that
             multitude
             will
             be
             infinite
             .
             Therefore
             an
             infinite
             multitude
             is
             not
             impossible
             .
             This
             argument
             hath
             perplexed
             many
             great
             wits
             and
             learned
             men
             :
             But
             if
             we
             looke
             strictly
             vpon
             it
             ,
             we
             may
             obserue
             how
             it
             it
             is
             not
             formed
             out
             of
             the
             notion
             of
             the
             subiect
             in
             question
             (
             that
             is
             ,
             of
             infinite
             )
             but
             ,
             out
             of
             the
             quality
             of
             God
             almighty
             and
             the
             Logicall
             notion
             of
             Possibility
             :
             And
             so
             ,
             may
             be
             a
             hard
             argument
             ,
             but
             not
             a
             demonstration
             ,
             And
             will
             appeare
             to
             be
             a
             fallacy
             ,
             if
             one
             reflecteth
             that
             the
             notion
             of
             infinity
             may
             agree
             to
             a
             thing
             in
             potentia
             ,
             but
             not
             to
             a
             thing
             in
             Act
             :
             And
             therefore
             it
             can
             not
             be
             supposed
             that
             God
             hath
             done
             or
             will
             do
             all
             that
             he
             can
             do
             .
             According
             to
             which
             course
             ,
             if
             in
             this
             question
             of
             the
             soules
             immortality
             ,
             
             they
             frame
             a
             subtile
             argument
             out
             of
             what
             is
             common
             to
             all
             formes
             ,
             or
             out
             of
             the
             nature
             common
             to
             all
             soules
             ;
             and
             withall
             discerne
             not
             how
             it
             may
             be
             vntyed
             ;
             They
             presently
             persuade
             themselues
             they
             haue
             demonstrated
             what
             they
             intended
             .
             Nay
             ,
             though
             their
             discourse
             be
             drawne
             but
             out
             of
             the
             Logicall
             notions
             of
             contraries
             ,
             of
             antecedents
             ,
             and
             consequents
             ,
             or
             out
             of
             some
             parity
             betweene
             the
             subiect
             they
             treate
             of
             and
             some
             other
             they
             compare
             it
             to
             ;
             they
             ●●traight
             flatter
             themselues
             with
             a
             conceit
             that
             they
             are
             arriued
             to
             science
             in
             that
             point
             .
             Not
             considering
             ,
             that
             
               to
               know
               ,
            
             requireth
             that
             one
             be
             absolutly
             certaine
             that
             his
             proofe
             be
             a
             firme
             demonstration
             ;
             and
             not
             onely
             ,
             that
             it
             be
             such
             an
             implicated
             Gordian
             knotte
             ,
             as
             that
             neither
             he
             himselfe
             nor
             any
             others
             he
             hath
             yet
             mett
             with
             ,
             are
             able
             to
             vntie
             it
             ;
             but
             that
             truly
             and
             really
             ,
             of
             its
             owne
             nature
             ,
             it
             be
             impossible
             to
             be
             vntyed
             and
             solued
             .
             
             And
             ordinarly
             ,
             they
             who
             ground
             their
             discourse
             vpon
             common
             and
             remote
             propositions
             (
             as
             for
             example
             ,
             they
             who
             vse
             Lullies
             art
             )
             do
             vnwarily
             slide
             ouer
             some
             vnsound
             steppe
             betweene
             the
             axiome
             they
             rely
             on
             ,
             and
             the
             conclusion
             they
             would
             inferre
             ,
             which
             they
             see
             not
             .
             Whence
             it
             happeneth
             ,
             that
             such
             manner
             of
             arguing
             ,
             rather
             serueth
             for
             ostentation
             ,
             then
             to
             acquire
             true
             knowledge
             .
             And
             as
             for
             such
             Logicall
             termes
             as
             we
             haue
             aboue
             mentioned
             ;
             it
             seldome
             happeneth
             but
             that
             they
             are
             lyable
             to
             some
             aequiuocation
             or
             other
             ;
             which
             quite
             enerueth
             the
             force
             of
             any
             proofe
             deriued
             from
             them
             .
          
           
             Both
             these
             sortes
             of
             persons
             do
             erre
             in
             assenting
             too
             lightly
             to
             an
             apparent
             proofe
             ,
             and
             in
             taking
             that
             for
             a
             demonstration
             which
             in
             effect
             is
             none
             .
             But
             a
             third
             sort
             there
             is
             ,
             who
             faile
             on
             the
             contrary
             side
             ;
             by
             conceiuing
             that
             a
             demonstration
             is
             neuer
             made
             ,
             as
             long
             as
             any
             thing
             can
             be
             vrged
             against
             the
             Conclusion
             
             prooued
             by
             it
             .
             This
             ariseth
             from
             a
             great
             deficiency
             both
             of
             witt
             and
             of
             Iudgement
             .
             Of
             iudgement
             ;
             because
             they
             are
             not
             able
             to
             discerne
             the
             euidence
             of
             a
             discourse
             in
             it selfe
             ,
             but
             are
             faine
             to
             looke
             into
             externall
             accidents
             to
             frame
             their
             opinion
             of
             it
             .
             And
             of
             witt
             ;
             in
             that
             they
             obserue
             not
             how
             the
             force
             and
             subtility
             of
             mans
             witt
             is
             so
             great
             ,
             as
             to
             speake
             (
             and
             that
             ,
             most
             ingeniously
             too
             )
             in
             opposition
             of
             such
             thinges
             as
             are
             most
             manifest
             .
             Zeno
             ,
             euen
             whiles
             he
             walked
             with
             him
             that
             he
             disputed
             with
             ,
             would
             be
             thought
             haue
             to
             demonstrated
             that
             it
             was
             impossible
             any
             thing
             could
             be
             moued
             in
             the
             world
             from
             one
             place
             to
             another
             .
             Anaxagoras
             was
             as
             peremptory
             that
             snow
             was
             blacke
             .
             We
             find
             ingenious
             Orations
             and
             whole
             bookes
             ,
             whose
             scopes
             are
             to
             extoll
             the
             greatest
             defects
             and
             blemishes
             of
             nature
             ,
             as
             baldnesse
             ,
             lamenesse
             ,
             blindnesse
             ,
             vnreasonablenesse
             ,
             and
             the
             like
             .
             What
             can
             be
             more
             euident
             
             then
             that
             2.
             and
             2.
             do
             make
             4
             ?
             yet
             Aristotle
             telleth
             vs
             ,
             that
             2.
             and
             2.
             are
             are
             two
             distinct
             numbers
             ;
             and
             that
             4.
             is
             but
             one
             number
             ;
             and
             consequently
             ,
             that
             2.
             and
             2.
             are
             not
             4.
             
             And
             to
             conclude
             ,
             the
             Academikes
             or
             sceptikes
             haue
             laboured
             with
             much
             industry
             to
             take
             away
             all
             certainty
             .
             He
             were
             a
             weake
             man
             that
             would
             retaine
             his
             assent
             from
             an
             euident
             conclusion
             as
             long
             as
             subtile
             or
             cauilling
             disputants
             do
             catch
             att
             ought
             to
             oppose
             against
             it
             .
             But
             a
             iudicious
             person
             ,
             when
             he
             seeth
             a
             solide
             demonstration
             vpon
             any
             subiect
             ,
             is
             not
             att
             all
             shaken
             by
             any
             thorny
             difficulties
             that
             acute
             sophisters
             endeauour
             to
             implicate
             him
             in
             ;
             which
             though
             att
             the
             first
             sight
             they
             may
             a
             while
             perplexe
             him
             ;
             yet
             he
             is
             sure
             that
             with
             orderly
             reflection
             and
             due
             attention
             to
             euery
             ioint
             and
             progresse
             of
             their
             arguments
             ,
             they
             are
             to
             be
             vnfolded
             and
             displayed
             ,
             and
             the
             inconsequence
             of
             them
             to
             be
             made
             appeare
             .
          
        
         
         
           
             THE
             SECOND
             CHAPTER
             .
          
           
             Of
             the
             trew
             nature
             of
             demonstration
             .
          
           
             THat
             then
             which
             importeth
             vs
             mainely
             not
             to
             erre
             in
             ,
             is
             in
             iduging
             when
             a
             perfect
             demonstration
             is
             produced
             .
             The
             trew
             nature
             of
             such
             a
             proofe
             requireth
             ,
             that
             it
             make
             the
             reader
             or
             the
             hearer
             see
             euidently
             that
             the
             conclusion
             is
             directly
             so
             as
             the
             demonstrator
             auoucheth
             it
             to
             be
             ,
             and
             that
             it
             is
             impossible
             it
             should
             be
             otherwise
             .
             Neither
             haue
             we
             reason
             to
             suspect
             that
             this
             can
             not
             be
             performed
             aswell
             in
             other
             sciences
             as
             in
             Geometry
             ;
             Seeing
             that
             there
             are
             definitions
             in
             all
             sciences
             as
             well
             as
             in
             it
             ;
             and
             that
             the
             termes
             of
             these
             definitions
             are
             linked
             together
             :
             And
             therefore
             it
             is
             obuious
             ,
             that
             one
             conclusion
             maybe
             euidently
             and
             demonstratiuely
             drawne
             out
             of
             another
             .
             This
             can
             not
             happen
             in
             a
             
             scientificall
             discourse
             ,
             vnlesse
             that
             which
             is
             taken
             to
             proone
             ,
             be
             either
             the
             cause
             or
             the
             effect
             of
             that
             which
             is
             proued
             .
             But
             if
             there
             be
             any
             failure
             in
             either
             of
             these
             ,
             then
             the
             demonstration
             can
             not
             be
             a
             perfect
             one
             .
             And
             though
             in
             substance
             it
             should
             not
             be
             deficient
             ;
             yet
             att
             the
             least
             it
             would
             be
             superproportioned
             on
             one
             side
             ,
             and
             not
             according
             to
             the
             strict
             rules
             of
             art
             ;
             which
             requireth
             that
             euery
             truth
             be
             proued
             by
             his
             proper
             cause
             .
             As
             for
             example
             ;
             if
             Rationality
             ,
             of
             its
             owne
             nature
             ,
             and
             out
             of
             the
             force
             of
             Rationality
             ,
             be
             the
             cause
             of
             immortality
             ;
             It
             followeth
             euidently
             that
             whatsoeuer
             is
             Rationall
             is
             immortall
             .
             And
             contrariwi●●e
             ;
             if
             Immortality
             ,
             precisely
             by
             being
             such
             ,
             do
             make
             the
             subiect
             vnto
             which
             it
             belongeth
             ,
             to
             be
             Rationall
             ;
             It
             followheth
             that
             nothing
             can
             be
             immortall
             but
             it
             must
             also
             be
             Rationall
             .
             So
             that
             if
             either
             of
             these
             be
             so
             ,
             he
             who
             considereth
             these
             two
             termes
             ,
             seeth
             clearely
             that
             of
             necessity●●
             both
             of
             them
             
             must
             belong
             to
             what
             subiect
             soeuer
             he
             findeth
             either
             of
             them
             to
             reside
             in
             ;
             And
             why
             it
             is
             so
             ;
             and
             that
             it
             is
             impossible
             it
             should
             be
             otherwise
             .
             But
             if
             a
             third
             thing
             or
             terme
             ,
             be
             cause
             of
             both
             ;
             or
             be
             the
             cause
             of
             the
             one
             and
             be
             caused
             by
             the
             other
             ;
             then
             the
             demonstration
             is
             mediate
             ,
             and
             as
             it
             were
             a
             double
             one
             :
             As
             ,
             if
             immateriality
             be
             the
             adaequate
             cause
             both
             of
             rationality
             and
             of
             immortality
             ;
             it
             is
             euident
             that
             whatsoeuer
             is
             rationall
             is
             immortall
             .
             But
             where
             the
             one
             side
             is
             superproportioned
             ;
             the
             proofe
             ,
             though
             in
             substance
             it
             be
             true
             ,
             yet
             is
             it
             not
             a
             proper
             and
             a
             perfect
             one
             .
             As
             for
             example
             ;
             if
             one
             should
             proue
             any
             thing
             to
             belong
             to
             a
             man
             because
             he
             is
             a
             sensible
             creature
             ;
             the
             effect
             ,
             though
             it
             be
             in
             him
             ,
             yet
             is
             it
             not
             peculiar
             to
             him
             ,
             but
             common
             to
             all
             irrationall
             animals
             as
             well
             as
             to
             him
             .
             Such
             were
             the
             considerations
             that
             I
             had
             when
             I
             composed
             the
             two
             treatises
             out
             of
             which
             I
             concluded
             the
             immortality
             of
             Mans
             soule
             .
             For
             in
             
             them
             ,
             this
             is
             the
             scope
             of
             my
             discourse
             :
             Corporeity
             and
             mortality
             ,
             are
             adaequate
             to
             one
             another
             ;
             the
             first
             as
             cause
             ,
             the
             second
             as
             effect
             :
             But
             a
             Rationall
             soule
             ,
             is
             not
             corporeall
             :
             Therefore
             ,
             not
             mortall
             .
             The
             subsumption
             I
             made
             euident
             ,
             by
             shewing
             ,
             that
             all
             operations
             whatsoeuer
             among
             bodyes
             ,
             are
             performed
             by
             the
             disposure
             of
             grosse
             and
             subtile
             ,
             or
             of
             dense
             and
             rare
             ,
             partes
             ;
             and
             that
             what
             can
             not
             be
             effected
             by
             such
             ,
             is
             not
             the
             operation
             of
             a
             body
             .
             For
             ,
             the
             nature
             of
             a
             body
             (
             in
             as
             much
             as
             it
             is
             a
             body
             )
             is
             nothing
             else
             but
             to
             be
             a
             thing
             capable
             of
             diuision
             ;
             or
             ,
             that
             hath
             a
             possibility
             of
             being
             made
             many
             (
             which
             amounteth
             to
             as
             much
             ,
             as
             to
             be
             lyable
             to
             destruction
             ;
             since
             the
             diuision
             of
             the
             partes
             that
             do
             essentially
             compose
             any
             thing
             ,
             is
             the
             destruction
             of
             it
             .
             )
             And
             the
             origidall
             difference
             of
             bodies
             ,
             is
             ,
             that
             some
             are
             more
             subiect
             to
             such
             diuision
             ,
             that
             is
             are
             more
             easily
             diuided
             ;
             others
             with
             greater
             difficulty
             ;
             
             which
             resulteth
             meerely
             out
             of
             the
             partes
             being
             grosser
             or
             subtiler
             .
             So
             that
             ,
             seeing
             the
             very
             essence
             of
             a
             body
             is
             ,
             to
             be
             a
             collection
             of
             such
             partes
             ;
             It
             is
             euident
             that
             what
             can
             not
             be
             performed
             by
             such
             partes
             ,
             is
             beyond
             the
             orbe
             of
             sole
             and
             meere
             bodies
             ,
             and
             cannot
             be
             atchieued
             by
             them
             .
             It
             is
             trew
             ,
             that
             in
             all
             the
             first
             treatise
             ,
             which
             is
             of
             the
             nature
             of
             Bodies
             ,
             I
             haue
             neither
             established
             nor
             made
             any
             mention
             of
             this
             Principle
             ;
             but
             haue
             reserued
             it
             to
             the
             second
             ,
             where
             I
             make
             vse
             of
             what
             is
             settled
             in
             the
             former
             to
             discouer
             the
             nature
             of
             the
             soule
             :
             And
             the
             reason
             why
             I
             haue
             done
             so
             ,
             is
             ,
             because
             the
             slight
             mocke-Philosophy
             of
             this
             Age
             ,
             not
             reaching
             to
             comprehend
             the
             true
             difference
             betweene
             a
             body
             and
             a
             spirit
             ,
             easily
             swalloweth
             spirituall
             qualities
             in
             bodies
             ,
             and
             as
             familiarly
             attributeth
             corporeall
             proprieties
             to
             spirits
             :
             And
             therefore
             I
             was
             obliged
             to
             runne
             briefely
             ouer
             the
             nature
             of
             all
             bodies
             ,
             and
             to
             shew
             how
             
             all
             their
             operations
             (
             euen
             the
             most
             refined
             ones
             ,
             and
             that
             sauour
             most
             of
             a
             spirituall
             nature
             )
             may
             be
             performed
             by
             the
             meere
             disposition
             of
             grosse
             and
             subtile
             partes
             ;
             there
             by
             to
             preuent
             the
             obiections
             that
             might
             be
             made
             me
             from
             such
             corporeall
             actions
             as
             vulgar
             Philosophy
             dispatcheth
             like
             spirituall
             ones
             .
             And
             I
             thought
             is
             not
             sufficient
             for
             a
             iuditious
             readers
             satisfaction
             ,
             to
             do
             this
             onely
             by
             bare
             casting
             a
             composition
             in
             the
             ayre
             ;
             as
             Monsieur
             des
             Cartes
             &
             some
             others
             haue
             very
             ingeniously
             attempted
             to
             do
             :
             but
             I
             haue
             endeauoured
             to
             strengthen
             the
             proofes
             rising
             from
             the
             force
             of
             discourse
             ,
             by
             accompanying
             them
             with
             such
             further
             obseruations
             as
             do
             clearely
             euince
             that
             whither
             or
             no
             I
             hitt
             right
             on
             all
             the
             particular
             lines
             that
             I
             trace
             out
             for
             the
             performance
             of
             those
             actions
             ,
             yet
             it
             can
             not
             be
             doubted
             but
             that
             their
             causes
             are
             comprised
             vnder
             those
             heads
             I
             haue
             there
             established
             ;
             and
             that
             the
             wayes
             by
             which
             
             they
             are
             brought
             to
             effect
             ,
             are
             not
             vnlike
             ,
             (
             if
             not
             the
             very
             same
             )
             to
             those
             that
             I
             haue
             pitched
             vpon
             .
             This
             being
             the
             ●●orke
             of
             the
             first
             treatise
             ;
             The
             second
             looketh
             into
             the
             operations
             of
             a
             rationall
             soule
             ;
             And
             hauing
             discouered
             their
             nature
             ,
             it
             sheweth
             that
             they
             can
             not
             be
             performed
             by
             the
             meere
             disposition
             and
             ordering
             of
             grosse
             and
             subtile
             partes
             of
             quantity
             or
             of
             a
             body
             ;
             and
             by
             consequence
             ,
             that
             they
             proceede
             from
             an
             immateriall
             and
             spir●●tuall
             substance
             .
             Now
             here
             ,
             vse
             is
             made
             of
             the
             former
             principle
             :
             for
             ,
             it
             being
             made
             euident
             ,
             that
             nothing
             but
             corporeity
             and
             diuisibility
             is
             the
             cause
             of
             corruption
             ,
             and
             of
             subiecting
             the
             thinges
             where
             they
             reside
             to
             the
             seruitude
             of
             Mortality
             ;
             it
             followeth
             indefectibly
             ,
             that
             the
             spirituall
             substance
             which
             we
             call
             a
             soule
             ,
             can
             not
             be
             mortall
             and
             corruptible
             .
             This
             is
             the
             whole
             scope
             and
             discourse
             of
             that
             booke
             :
             out
             of
             which
             ,
             for
             the
             reasons
             I
             haue
             already
             touched
             ,
             I
             will
             here
             select
             
             onely
             three
             of
             the
             proofes
             contained
             in
             the
             latter
             treatise
             ,
             to
             shew
             that
             our
             soule
             is
             a
             spirit
             ,
             voyde
             of
             all
             quantity
             and
             materiality
             .
          
        
         
           
             THE
             THIRD
             CHAPTER
             .
          
           
             The
             Immateriality
             of
             the
             soule
             proved
             out
             of
             the
             Nature
             of
             vniuersall
             termes
             or
             Pr●●posi●●ions
             .
          
           
             THE
             first
             of
             them
             is
             drawne
             out
             of
             the
             nature
             of
             vniuersall
             termes
             or
             Propositions
             .
             Logicians
             do
             define
             an
             Vniuersall
             terme
             or
             Notion
             ,
             
               To
               be
               that
               ,
               which
               being
               the
               same
               ,
               may
               be
               aff●●rmed
               of
               many
               .
            
             Metaphysicians
             define
             it
             to
             be
             ,
             
               Somewhat
               that
               is
               the
               same
               in
               many
               .
            
             But
             to
             speake
             more
             familiarly
             to
             common
             sense
             ,
             we
             may
             say
             ,
             
               That
               it
               is
               ,
               somewhat
               which
               is
               any
               of
               m●●ny
               .
            
             For
             when
             we
             say
             ,
             
               Peter
               is
               a
               man
               ,
               Iohn
               is
               a
               man
               ,
               and
               Paul
               is
               a
               man
               ;
            
             If
             
               Peter
            
             and
             
               man
            
             be
             not
             the
             same
             thing
             ,
             the
             saying
             is
             
             false
             :
             And
             the
             like
             is
             of
             euery
             one
             of
             the
             other
             two
             ;
             to
             witt
             ,
             if
             Iohn
             ,
             or
             Paul
             ,
             be
             not
             a
             man
             .
             Againe
             ;
             seeing
             that
             one
             man
             is
             not
             two
             men
             ;
             If
             when
             I
             say
             ,
             
               Peter
               is
               a
               man
               ,
            
             the
             thing
             which
             I
             say
             of
             Peter
             were
             the
             same
             thing
             which
             is
             Iohn
             ;
             Such
             my
             saying
             would
             also
             be
             false
             ;
             for
             ,
             Peter
             would
             be
             Peter
             and
             Iohn
             too
             ,
             by
             being
             the
             man
             which
             is
             both
             Peter
             and
             Iohn
             .
             The
             notion
             therefore
             of
             
               Man
               ,
            
             which
             is
             truly
             reported
             both
             of
             Peter
             and
             of
             Iohn
             ;
             is
             not
             
               both
               Peter
               and
               Iohn
               ;
            
             but
             
               either
               Peter
               or
               Iohn
               .
            
             And
             this
             is
             that
             which
             we
             call
             an
             vniuersall
             .
             This
             being
             hitherto
             euident
             ,
             the
             demonstration
             proceedeth
             thus
             :
             We
             see
             that
             the
             
               thing
            
             which
             we
             call
             
               Peter
               or
               Iohn
               ;
            
             doth
             gett
             ,
             by
             being
             in
             the
             soule
             ,
             to
             be
             a
             
               thing
            
             that
             is
             
               either
               Peter
               or
               Iohn
               :
            
             But
             this
             condition
             or
             quality
             ,
             
               to
               be
               either
               this
               or
               that
               ,
            
             or
             
               to
               be
               a
               thing
               that
               is
               either
               this
               or
               that
               ;
            
             can
             not
             be
             had
             or
             gotten
             by
             the
             nature
             of
             a
             body
             ,
             or
             by
             the
             disposition
             of
             subtile
             and
             grosse
             partes
             :
             Therefore
             ,
             the
             soule●●
             
             in
             ,
             and
             by
             which
             ,
             it
             getteth
             this
             condition
             ;
             is
             of
             a
             different
             nature
             from
             Bodies
             .
             If
             here
             any
             one
             should
             answere
             me
             ,
             that
             howsoeuer
             our
             wordes
             may
             seeme
             vnto
             him
             who
             shall
             sticke
             and
             criticise
             vpon
             them
             ,
             to
             import
             that
             there
             is
             a
             notion
             in
             our
             minde
             ,
             when
             we
             speake
             them
             ,
             correspondent
             to
             those
             wordes
             ;
             which
             notion
             is
             no
             one
             of
             the
             subiects
             it
             is
             affirmed
             of
             ,
             and
             yet
             is
             common
             to
             them
             all
             :
             Neuerthelesse
             ,
             if
             he
             looke
             carefully
             into
             his
             minde
             ,
             he
             shall
             finde
             that
             in
             truth
             there
             is
             no
             nature
             of
             Vniuersality
             there
             .
             For
             if
             he
             examine
             what
             picture
             he
             hath
             in
             his
             braine
             when
             he
             reflecteth
             vpon
             the
             notion
             of
             a
             man
             which
             he
             calleth
             an
             Vniversall
             ;
             he
             shall
             finde
             there
             the
             image
             of
             some
             particular
             and
             determinate
             man
             ;
             and
             no
             such
             thing
             as
             a
             man
             in
             common
             .
             To
             such
             a
             person
             as
             should
             say
             thus
             ,
             I
             might
             reply
             ,
             that
             to
             endeauour
             satisfying
             him
             with
             a
             long
             discourse
             ,
             might
             seeme
             as
             ill
             placed
             paines
             as
             if
             I
             should
             go
             about
             to
             
             proue
             with
             learned
             arguments
             ,
             that
             there
             are
             such
             bodies
             in
             the
             world
             as
             men
             call
             fire
             ,
             water
             ,
             earth
             ,
             and
             the
             like
             .
             For
             euery
             mans
             senses
             of
             seeing
             and
             feeling
             ,
             that
             are
             not
             depraued
             and
             corrupted
             ,
             do
             assure
             him
             that
             they
             are
             ,
             and
             that
             he
             continually
             is
             conuersant
             with
             them
             .
             In
             like
             manner
             ,
             it
             is
             as
             euident
             to
             euery
             man
             who
             hath
             common
             sense
             and
             reason
             ,
             and
             who
             reflecteth
             vpon
             what
             passeth
             in
             his
             vnderstanding
             when
             he
             speaketh
             suc●●
             propositions
             ,
             or
             considereth
             such
             termes
             ,
             as
             we
             haue
             euen
             now
             insisted
             vpon
             ;
             That
             indeed
             there
             is
             an
             Vniuersality
             in
             them
             .
             And
             therefore
             ,
             if
             he
             be
             so
             vnhappy
             and
             short
             sighted
             ,
             as
             not
             to
             discerne
             in
             his
             owne
             minde
             ,
             that
             which
             common
             and
             continuall
             experience
             enforceth
             euery
             rationall
             man
             who
             looketh
             into
             the
             nature
             of
             vnderstanding
             and
             discourse
             ,
             to
             owne
             and
             confesse
             ;
             he
             should
             ,
             in
             speculations
             of
             this
             nature
             ,
             content
             himselfe
             with
             belieuing
             the
             multitudes
             of
             others
             who
             are
             capable
             of
             
             iudging
             of
             them
             (
             as
             blind
             men
             ,
             ought
             to
             relye
             vpon
             those
             whose
             eyes
             are
             not
             vitiated
             ,
             in
             matter
             of
             colours
             )
             and
             not
             hazard
             his
             actions
             and
             his
             aeternall
             wellfare
             (
             which
             dependeth
             of
             his
             actions
             in
             this
             life
             )
             vpon
             his
             owne
             soddaine
             and
             slight
             conceit
             ,
             in
             a
             matter
             whereof
             he
             hath
             no
             skill
             :
             As
             they
             do
             ,
             who
             to
             iustify
             the
             strength
             of
             their
             wittes
             ,
             will
             not
             onely
             speake
             and
             argue
             ,
             but
             also
             liue
             ,
             as
             though
             they
             belieued
             there
             where
             no
             life
             for
             the
             soule
             after
             the
             bodies
             death
             .
             But
             to
             be
             more
             indulgent
             to
             him
             then
             so
             ;
             I
             shall
             desire
             him
             to
             examine
             his
             instance
             ,
             and
             to
             consider
             ,
             that
             as
             when
             a
             square
             (
             for
             example
             )
             or
             a
             triangle
             delineated
             vpon
             paper
             ,
             is
             proposed
             vnto
             a
             Mathematician
             to
             looke
             vpon
             ,
             there
             by
             to
             discusse
             some
             Geometricall
             proposition
             ;
             though
             that
             square
             or
             triangle
             there
             drawne
             ,
             be
             a
             particular
             determinate
             one
             ,
             so
             and
             so
             formed
             ,
             of
             such
             and
             such
             precise
             dimentions
             in
             each
             line
             and
             angle
             ,
             and
             the
             like
             :
             yet
             the
             figure
             that
             is
             
             in
             his
             head
             ,
             abstracteth
             from
             all
             those
             particular
             circumstances
             that
             accompanye
             either
             of
             these
             vpon
             the
             paper
             ,
             and
             agreeth
             to
             any
             square
             or
             to
             any
             triangle
             imaginable
             ,
             be
             their
             lines
             neuer
             so
             long
             or
             short
             ,
             or
             drawne
             with
             red
             inke
             or
             with
             blacke
             ,
             &c.
             
             In
             the
             same
             manner
             ,
             that
             corporeall
             figure
             of
             a
             man
             which
             appeareth
             to
             our
             reflexion
             and
             resideth
             in
             our
             fantasy
             ,
             is
             not
             the
             notion
             of
             a
             man
             that
             we
             here
             meane
             and
             speake
             of
             .
             But
             it
             is
             euident
             to
             any
             one
             who
             shall
             looke
             heedefully
             into
             his
             vnderstanding
             ,
             that
             from
             the
             particular
             picture
             of
             some
             one
             man
             which
             his
             fantasy
             representeth
             to
             him
             ,
             his
             vnderstanding
             hath
             gathered
             and
             framed
             a
             large
             notion
             of
             man
             in
             generall
             ,
             which
             is
             applicable
             and
             indifferent
             to
             euery
             particular
             indiuidualll
             man
             .
             As
             is
             euident
             ,
             if
             we
             looke
             into
             our
             owne
             meaning
             and
             intention
             ,
             and
             consider
             what
             will
             satisfy
             vs
             ;
             as
             when
             (
             for
             example
             )
             I
             stand
             in
             neede
             of
             some
             one
             of
             my
             seruants
             to
             do
             some
             thing
             about
             me
             
             and
             therefore
             do
             call
             or
             ring
             a
             bell
             for
             some
             of
             them
             to
             come
             to
             me
             ;
             which
             soeuer
             of
             those
             that
             wayte
             without
             ,
             cometh
             in
             ,
             my
             turne
             is
             serued
             and
             I
             am
             satisfyed
             .
             In
             like
             manner
             ,
             if
             a
             tenant
             is
             to
             pay
             me
             ten
             pounds
             ;
             It
             is
             allone
             to
             me
             ,
             whither
             he
             bringeth
             it
             in
             halfe
             crownes
             or
             in
             shillinges
             or
             in
             six
             pences
             .
             And
             therefore
             it
             is
             euident
             that
             my
             intention
             aymeth
             no
             further
             then
             att
             a
             common
             notion
             ;
             and
             that
             I
             know
             so
             much
             .
             Now
             ,
             my
             intention
             being
             regulated
             by
             my
             apprehension
             preceding
             it
             ;
             it
             is
             cleare
             that
             my
             apprehension
             is
             also
             of
             the
             like
             nature
             ;
             that
             is
             to
             say
             ,
             it
             is
             indifferent
             and
             common
             to
             any
             one
             in
             particular
             .
             It
             may
             be
             further
             obiected
             ,
             That
             from
             the
             apprehending
             of
             a
             thing
             which
             is
             indifferent
             to
             many
             ,
             it
             can
             not
             be
             deduced
             that
             the
             apprehending
             nature
             is
             not
             corporeall
             but
             spirituall
             :
             for
             when
             we
             looke
             vpon
             an
             obiect
             a
             farre
             off
             ,
             before
             we
             can
             distinguish
             enow
             particulars
             of
             it
             ,
             we
             are
             irresolute
             
             what
             it
             is
             ;
             whither
             (
             for
             example
             )
             it
             be
             a
             horse
             ,
             or
             an
             Oxe
             :
             And
             yet
             no
             man
             will
             inferre
             out
             of
             such
             indifferency
             that
             the
             eye
             in
             which
             it
             is
             ,
             is
             a
             spirit
             and
             not
             a
             body
             .
             To
             this
             I
             answere
             ,
             that
             the
             supposition
             is
             a
             false
             one
             ;
             there
             is
             no
             such
             indifferency
             in
             the
             eye
             as
             is
             intimated
             :
             all
             that
             is
             there
             ,
             is
             precisely
             determinate
             :
             For
             ,
             the
             whole
             obiect
             ,
             and
             euery
             part
             of
             it
             ,
             concurreth
             to
             the
             making
             of
             the
             picture
             in
             the
             eye
             ;
             and
             consequently
             there
             must
             needes
             be
             in
             the
             eye
             a
             representation
             of
             the
             whole
             and
             of
             euery
             minute
             part
             of
             it
             ;
             which
             is
             ,
             a
             complete
             determination
             of
             it
             .
             Whence
             it
             appeareth
             ,
             that
             the
             indetermination
             we
             haue
             of
             the
             obiect
             ,
             is
             seated
             meerely
             in
             the
             vnderstanding
             ;
             which
             iudgeth
             it
             but
             imperfectly
             ,
             by
             reason
             of
             the
             weake
             though
             entire
             picture
             that
             the
             obiect
             hath
             imprinted
             in
             the
             eye
             .
             And
             accordingly
             ,
             a
             painter
             that
             were
             to
             draw
             that
             obiect
             att
             that
             distance
             ,
             must
             comprise
             it
             within
             such
             lines
             as
             the
             eye
             receiueth
             from
             it
             .
             But
             that
             
             which
             in
             this
             case
             is
             indistinct
             and
             indifferent
             ,
             is
             our
             knowledge
             ,
             which
             resideth
             in
             our
             minde
             .
             For
             ,
             it
             not
             being
             able
             to
             determine
             by
             the
             figure
             that
             the
             eye
             sendeth
             to
             the
             fantasy
             ,
             whither
             it
             be
             of
             an
             Oxe
             or
             of
             a
             horse
             ;
             remaineth
             suspended
             ,
             with
             an
             indifferency
             to
             attribute
             it
             either
             to
             the
             one
             or
             to
             the
             other
             .
             It
             may
             be
             further
             vrged
             ;
             that
             such
             indifferency
             of
             our
             soules
             thoughts
             ,
             is
             no
             argument
             of
             her
             being
             a
             spirit
             :
             for
             if
             it
             were
             ,
             spirituall
             substances
             would
             be
             accompanyed
             with
             such
             indifferency
             :
             the
             contrary
             whereof●●
             is
             euident
             ;
             seeing
             that
             no
             Angell
             (
             for
             example
             )
             can
             be
             either
             Michael
             or
             Gabriell
             ;
             but
             is
             precisely
             such
             a
             one
             determinate
             Angell
             ,
             distinguished
             from
             all
             others
             .
             To
             this
             I
             answere
             ,
             that
             I
             do
             not
             vrge
             such
             indifferency
             as
             a
             condition
             propper
             to
             spirits
             .
             For
             ,
             in
             truth
             ,
             they
             are
             more
             determined
             then
             bodies
             ,
             by
             reason
             of
             their
             indiuisibility
             .
             The
             which
             is
             seene
             in
             these
             very
             notions
             ;
             that
             are
             more
             determined
             
             then
             the
             bodies
             from
             whence
             they
             are
             drawne
             ,
             merely
             because
             they
             are
             in
             a
             spirituall
             subiect
             .
             But
             by
             this
             indifferency
             in
             the
             vnderstanding
             ,
             springing
             from
             a
             determinate
             obiect
             ;
             and
             by
             such
             transformation
             there
             ,
             of
             corporeall
             natures
             ,
             to
             a
             quite
             different
             manner
             of
             being
             then
             they
             are
             in
             themselues
             ;
             I
             gather
             a
             different
             nature
             (
             that
             is
             ,
             a
             spiriturll
             one
             )
             in
             the
             subiect
             where
             they
             are
             thus
             transformed
             .
             For
             ,
             that
             bodies
             can
             be
             in
             our
             minde
             (
             as
             they
             are
             when
             we
             thinke
             of
             them
             )
             notwithstanding
             such
             indifferency
             (
             which
             accordeth
             not
             with
             their
             na●●ure
             )
             is
             an
             euident
             freeing
             of
             the
             minde
             from
             corporeall
             bondes
             .
          
           
             Now
             ,
             that
             such
             a
             nature
             as
             this
             ,
             of
             indifferency
             to
             distinct
             and
             different
             thinges
             ;
             can
             neither
             be
             in
             it selfe
             corporeall
             ,
             nor
             be
             represented
             by
             bodies
             or
             by
             subtile
             and
             grosse
             partes
             variously
             disposed
             ;
             is
             so
             euident
             that
             it
             were
             a
             vaine
             labour
             to
             go
             about
             to
             prooue
             it
             .
             The
             meere
             casting
             of
             our
             eyes
             vpon
             materiall
             thinges
             ,
             
             conuinceth
             it
             ,
             without
             needing
             further
             discourse
             .
             We
             can
             not
             conceiue
             a
             chaire
             ,
             a
             knife
             ,
             a
             house
             ,
             a
             metall
             ,
             a
             plant
             ,
             an
             animall
             ,
             or
             any
             visible
             thing
             what
             soeuer
             ,
             to
             be
             in
             it selfe
             without
             an
             actual
             termination
             .
             No
             Statue
             ,
             no
             picture
             ,
             no
             manufacture
             ,
             nor
             ought
             in
             the
             world
             (
             excepting
             intellectuall
             expressions
             )
             can
             be
             imagined
             to
             bee
             ,
             without
             its
             being
             con●●ined
             in
             all
             determination
             to
             such
             other
             bodies
             as
             comprise
             ,
             enuiron
             ,
             &
             besett
             it
             .
             Whosoeuer
             can
             doubt
             of
             this
             ,
             is
             incapable
             of
             any
             euidence
             .
             And
             consequently
             ,
             where
             we
             see
             an
             abstraction
             from
             all
             determination
             ,
             and
             such
             an
             indifferency
             as
             we
             speake
             of
             ;
             we
             may
             securely
             conclude
             ,
             that
             the
             subiect
             where
             it
             is
             made
             and
             where
             it
             resideth
             ,
             and
             whence
             it
             hath
             it
             ,
             is
             not
             of
             kinne
             to
             bodies
             ,
             but
             is
             immateriall
             and
             spirituall
             .
          
        
         
         
           
             THE
             IV.
             CHAPTER
             .
          
           
             The
             Immateriality
             of
             the
             soule
             ,
             proued
             out
             of
             the
             Natvre
             of
             Vnderstanding
             .
          
           
             THE
             second
             proofe
             of
             our
             soule
             's
             immateriality
             and
             spirituality
             ,
             I
             deriue
             from
             her
             manner
             of
             operation
             when
             she
             vnderstandeth
             any
             thing
             .
             That
             which
             she
             then
             doth
             ,
             is
             to
             compare
             the
             thing
             by
             her
             vnderstood
             ,
             with
             some
             other
             ;
             and
             by
             the
             relation
             or
             respect
             that
             is
             betweene
             them
             ,
             she
             knoweth
             the
             nature
             of
             that
             thing
             which
             she
             so
             considereth
             or
             compareth
             .
             So
             that
             we
             may
             conclude
             the
             particular
             prerogatiue
             of
             a
             soule
             is
             ,
             
               to
               haue
            
             or
             rather
             
               to
               be
               ,
               a
               power
               of
               comparing
               one
               thing
               to
               another
               .
            
             And
             in
             truth
             ,
             if
             we
             looke
             well
             into
             the
             matter
             ,
             we
             shall
             perceiue
             that
             the
             notion
             which
             we
             frame
             of
             her
             vnder
             this
             consideration
             ,
             compriseth
             all
             her
             whole
             negotiation
             .
             
             For
             ,
             when
             the
             notion
             of
             
               Existence
            
             or
             
               Beeing
            
             is
             once
             imprinted
             in
             the
             soule
             ,
             all
             others
             what
             soeuer
             are
             nothing
             else
             but
             respects
             to
             
               Beeing
               .
            
             Thus
             ,
             when
             we
             consider
             what
             that
             is
             which
             we
             call
             
               a
               thing
               ;
            
             we
             find
             ,
             it
             is
             that
             which
             
               hath
               Being
               ;
            
             or
             which
             
               can
               haue
               Being
               .
            
             The
             
               Quantity
            
             of
             a
             thing
             ,
             is
             ,
             what
             respect
             a
             determinate
             thing
             hath
             to
             the
             Being
             of
             the
             world
             ;
             which
             in
             plainer
             termes
             is
             ,
             how
             much
             such
             a
             thing
             taketh
             vp
             of
             the
             extension
             that
             stretcheth
             out
             or
             that
             belongeth
             to
             the
             great
             bulke
             of
             what
             is
             corporeall
             .
             The
             
               Quality
            
             of
             a
             thing
             is
             ,
             what
             relation
             or
             respect
             it
             hath
             to
             other
             thinges
             that
             are
             of
             its
             owne
             nature
             and
             line
             .
             The
             other
             seuen
             Praedicaments
             ,
             or
             Classes
             of
             notions
             ,
             are
             manifestly
             comparatiue
             betwixt
             diuers
             thinges
             considered
             together
             :
             All
             which
             I
             haue
             so
             fully
             explicated
             in
             the
             second
             part
             of
             my
             discourse
             of
             the
             Immortality
             of
             the
             soule
             ,
             and
             is
             in
             it selfe
             so
             plaine
             ;
             that
             I
             will
             not
             enlarge
             my selfe
             further
             vpon
             it
             
             here
             ,
             where
             for
             your
             sake
             I
             am
             as
             succinct
             as
             I
             can
             ;
             referring
             you
             to
             that
             ,
             if
             you
             should
             desire
             further
             explication
             of
             this
             matter
             .
             Now
             these
             tenne
             rankes
             ,
             or
             rather
             generall
             heads
             ,
             of
             notions
             ,
             comprising
             all
             the
             thinges
             and
             creatures
             that
             are
             or
             may
             be
             in
             the
             world
             ;
             and
             they
             being
             all
             of
             them
             comparatiue
             ,
             and
             nothing
             but
             respects
             of
             one
             thing
             to
             an
             other
             :
             And
             all
             the
             working
             of
             our
             soule
             ,
             being
             grounded
             vpon
             her
             notions
             :
             It
             followeth
             euidently
             ,
             that
             all
             her
             notions
             being
             comparisons
             and
             respects
             ,
             her
             nature
             must
             necessarly
             be
             the
             power
             of
             comparing
             or
             of
             making
             respects
             .
             Which
             how
             plaine
             soeuer
             it
             be
             in
             these
             notions
             of
             her
             first
             operation
             or
             of
             single
             apprehensions
             ;
             It
             is
             yet
             clearer
             in
             her
             second
             operation
             of
             deeming
             ,
             iudging
             ,
             or
             knowing
             .
             For
             ,
             this
             is
             nothing
             else
             but
             a
             comparing
             of
             one
             notion
             to
             an
             other
             ,
             and
             of
             compounding
             them
             together
             :
             As
             when
             we
             say
             ,
             
               the
               wall
               is
               white
               ,
            
             or
             
               aman
               is
               a
               reasonnable
               creature
               ,
            
             we
             
             looke
             vpon
             the
             notions
             that
             we
             haue
             of
             the
             extremes
             ,
             and
             consider
             what
             respect
             they
             haue
             to
             one
             an
             other
             ;
             and
             do
             find
             that
             they
             are
             vnited
             and
             identifyed
             betweene
             themselues
             by
             the
             force
             of
             Beeing
             .
             The
             very
             same
             that
             we
             find
             of
             this
             second
             operation
             of
             our
             soule
             ,
             belongeth
             to
             her
             third
             ;
             which
             is
             but
             a
             multiplication
             of
             her
             second
             :
             for
             ,
             
               discourse
            
             is
             noething
             else
             but
             a
             double
             or
             a
             treble
             composition
             ;
             which
             being
             taken
             in
             pieces
             ,
             euery
             one
             of
             them
             is
             a
             Iudgement●●
             or
             enunciation
             :
             and
             consepuently
             ,
             the
             worke
             of
             comparing
             which
             is
             performed
             in
             a
             Iudgement
             ,
             is
             but
             multiplyed
             or
             repareaed
             in
             a
             discourse
             From
             these
             three
             operations
             of
             the
             soule
             ,
             do
             spring
             her
             affections
             within
             her selfe
             ,
             and
             her
             proceeding
             to
             action
             without
             her
             .
             For
             ,
             according
             to
             the
             apprehensions
             she
             maketh
             of
             thinges
             ,
             and
             to
             the
             Iudgements
             that
             she
             formeth
             of
             them
             by
             comparing
             some
             of
             those
             notions
             among
             themselues
             ,
             and
             to
             the
             consequences
             she
             draweth
             
             out
             of
             a
             further
             composition
             of
             iudgements
             ;
             she
             is
             affected
             with
             a
             liking
             or
             with
             a
             dislike
             of
             them
             :
             and
             accordingly
             ,
             proceedeth
             to
             action
             for
             the
             acquiring
             or
             repelling
             of
             them
             .
             Beyond
             this
             ,
             our
             soule
             neither
             doth
             nor
             can
             do
             any
             thing
             .
             All
             her
             whole
             negotiation
             is
             comprised
             within
             these
             limits
             .
             And
             in
             all
             this
             ,
             there
             appearing
             nothing
             but
             a
             power
             of
             comparing
             and
             of
             referring
             one
             thing
             to
             an
             other
             ,
             It
             is
             most
             euident
             that
             the
             nature
             of
             comparisons
             and
             of
             respects
             must
             necessarily
             be
             the
             nature
             of
             a
             soule
             ,
             And
             that
             she
             is
             nothing
             else
             but
             a
             thing
             or
             a
             power
             of
             making
             Respects
             .
          
           
             Lett
             vs
             then
             in
             the
             next
             place
             consider
             what
             a
             respect
             is
             .
             Hath
             it
             any
             dimensions
             ?
             do
             any
             colors
             make
             it
             visible
             ?
             doth
             any
             figure
             or
             shape
             belong
             to
             it
             ?
             doth
             it
             take
             vp
             any
             place
             ?
             Or
             is
             it
             measured
             by
             time
             ?
             All
             these
             thinges
             do
             necessarily
             accompany
             a
             body
             :
             And
             whatsoeuer
             is
             a
             body
             ,
             is
             affected
             by
             euery
             one
             of
             them
             .
             But
             a
             respect
             ,
             we
             
             find
             hath
             neither
             length
             nor
             breadth
             ,
             nor
             is
             white
             or
             red
             or
             greene
             ,
             nor
             is
             square
             or
             round
             ,
             hath
             no
             dependance
             of
             time
             ,
             and
             is
             so
             farre
             from
             taking
             vp
             place
             or
             filling
             of
             roome
             ,
             that
             vnlesse
             both
             the
             termes
             which
             we
             consider
             as
             respectiue
             to
             one
             another
             ,
             be
             indiuisibly
             together
             ,
             there
             is
             no
             nature
             of
             respect
             betweene
             them
             .
             Thus
             ,
             in
             the
             respect
             of
             
               Likenesse
               ;
            
             if
             you
             leaue
             out
             one
             of
             the
             termes
             on
             which
             the
             comparison
             is
             grounded
             ,
             likenesse
             vanisheth
             ;
             it
             is
             lost
             .
             This
             square
             which
             resembleth
             that
             other
             square
             ,
             or
             this
             white
             wall
             which
             in
             being
             white
             is
             like
             to
             that
             other
             white
             wall
             ;
             if
             you
             lay
             a
             side
             the
             other
             square
             and
             the
             other
             white
             wall
             ,
             likenesse
             is
             gone
             ,
             and
             there
             remaineth
             nothing
             but
             a
             square
             figure
             ,
             or
             a
             white
             wall
             .
             None
             of
             the
             Qualities
             or
             properties
             which
             inseparably
             accompany
             bodies
             ,
             haue
             any
             thing
             to
             do
             with
             this
             notion
             ,
             
               to
               be
               like
               .
            
             It
             is
             euery
             way
             indiuisible
             .
             If
             we
             aske
             our
             senses
             ,
             they
             will
             tell
             vs
             ,
             that
             it
             is
             neither
             white
             nor
             blacke
             ,
             
             nor
             hott
             nor
             cold
             ,
             nor
             smooth
             nor
             rugged
             ,
             nor
             sweete
             nor
             sower
             ,
             nor
             of
             any
             other
             qualification
             that
             they
             are
             capable
             of
             discerning
             .
             And
             when
             we
             turne
             to
             our
             inward
             Iudgement
             ,
             we
             shall
             find
             that
             all
             these
             thinges
             and
             what
             soeuer
             can
             affect
             our
             senses
             ,
             are
             Respects
             .
             So
             that
             howeuer
             our
             senses
             haue
             cognition
             of
             obiects
             by
             a
             materiall
             participation
             of
             them
             ,
             our
             minde
             knoweth
             nothing
             but
             by
             respects
             ,
             nor
             can
             acquire
             any
             knowledge
             but
             by
             them
             ;
             and
             therefore
             ,
             to
             be
             able
             to
             know
             any
             thing
             ,
             she
             presently
             turneth
             it
             into
             respects
             ;
             And
             by
             doing
             thus
             ,
             she
             is
             capable
             of
             knowing
             all
             thinges
             .
             For
             ,
             respects
             do
             not
             hinder
             one
             an
             other
             .
             Bodies
             do
             exclude
             other
             bodies
             ,
             from
             the
             place
             they
             possesse
             and
             fill
             .
             But
             respects
             ,
             are
             so
             farre
             from
             shouldering
             out
             one
             an
             other
             ,
             that
             they
             rather
             inferre
             and
             draw
             in
             one
             an
             another
             .
             And
             hence
             it
             is
             ,
             that
             nothing
             can
             escape
             the
             knowledge
             of
             a
             soule
             ,
             if
             she
             were
             not
             clogged
             by
             her
             body
             .
          
           
             Now
             ,
             to
             make
             vse
             of
             what
             we
             
             haue
             here
             explicated
             of
             the
             soules
             working
             by
             respects
             ;
             and
             of
             the
             nature
             of
             a
             respect
             ;
             let
             vs
             returne
             to
             our
             Principle
             ,
             that
             
               what
               soeuer
               is
               done
               among
               bodies
               ,
               is
               performed
               by
               the
               disposition
               of
               grosse
               and
               subtile
               partes
               ;
            
             and
             examine
             ,
             what
             disposition
             or
             ordering
             of
             such
             partes
             ,
             can
             make
             a
             respect
             .
             Wee
             see
             well
             ,
             that
             the
             thinges
             which
             are
             compared
             and
             are
             respectiue
             to
             one
             an
             other
             ,
             haue
             partes
             .
             The
             wall
             that
             is
             like
             to
             an
             other
             wall
             ,
             hath
             partes
             :
             And
             that
             other
             wall
             to
             which
             this
             is
             like
             ,
             hath
             also
             partes
             :
             But
             all
             that
             which
             their
             partes
             can
             effect
             about
             each
             of
             them
             ,
             is
             but
             to
             make
             them
             be
             white
             ,
             It
             is
             not
             they
             that
             make
             their
             likenesse
             .
             What
             new
             partes
             must
             there
             be
             added
             ,
             or
             how
             must
             these
             that
             are
             already
             there
             be
             placed
             and
             ranked
             ,
             to
             make
             the
             walles
             like
             ?
             My
             eye
             seeth
             each
             of
             them
             to
             be
             white
             ,
             and
             my
             hand
             feeleth
             each
             of
             them
             to
             be
             rough
             :
             yet
             neither
             my
             eye
             nor
             my
             hand
             determineth
             them
             to
             be
             like
             .
             But
             my
             vnderstanding
             ,
             
             which
             neither
             toucheth
             nor
             seeth
             them
             ;
             yet
             by
             comparing
             the
             one
             of
             them
             to
             the
             other
             ;
             findeth
             them
             to
             be
             like
             ,
             which
             their
             generation
             did
             not
             make
             them
             to
             be
             .
             So
             strange
             and
             so
             different
             from
             the
             nature
             of
             bodies
             is
             the
             nature
             of
             the
             soule
             .
          
           
             ●●
             I
             will
             not
             be
             so
             prodigall
             of
             your
             lordships
             time
             ,
             or
             so
             abuse
             your
             patience
             ,
             as
             to
             apply
             my selfe
             here
             to
             answere
             a
             slight
             obiection
             that
             may
             be
             made
             from
             the
             petty
             apprehensions
             of
             some
             moderne
             Philosophers
             of
             the
             schooles
             ,
             who
             conceire
             ,
             that
             as
             well
             grosse
             bodies
             as
             the
             sub●●iler
             soule
             are
             stored
             with
             respects
             ;
             and
             consequently
             ,
             that
             according
             to
             what
             I
             haue
             said
             ,
             those
             bodies
             should
             be
             immateriall
             ,
             and
             spirits
             :
             which
             being
             euident
             that
             they
             are
             not
             ,
             the
             soules
             being
             stored
             with
             like
             respects
             ,
             can
             not
             be
             an
             argument
             of
             her
             immateriality
             .
             Thus
             ,
             when
             they
             explicate
             the
             nature
             of
             grauity
             (
             for
             example
             )
             they
             tell
             vs
             ,
             it
             is
             a
             quality
             whose
             nature
             
             is
             to
             haue
             a
             respect
             to
             the
             center
             of
             the
             world
             :
             When
             they
             teach
             vs
             what
             the
             power
             of
             seeing
             in
             an
             eye
             is
             ;
             they
             tell
             vs
             as
             grauely
             as
             if
             they
             bettered
             our
             knowledge
             much
             ,
             That
             it
             is
             a
             quality
             ,
             whose
             nature
             is
             to
             haue
             a
             respect
             to
             the
             animals
             action
             of
             seeing
             .
             When
             they
             explicate
             what
             it
             is
             to
             be
             in
             a
             place
             ,
             they
             tell
             vs
             it
             is
             an
             entity
             in
             the
             thing
             placed
             ;
             whose
             nature
             is
             to
             be
             a
             respect
             to
             the
             thing
             (
             or
             to
             the
             nothing
             ,
             if
             you
             please
             ;
             when
             they
             will
             haue
             it
             be
             in
             Spatio
             imaginario
             )
             that
             is
             called
             Place
             .
             And
             the
             like
             empty
             imaginations
             ,
             by
             which
             they
             confound
             the
             common
             notions
             of
             thinges
             ,
             making
             all
             Praedicaments
             to
             be
             relations
             ,
             and
             affixing
             to
             them
             a
             surname
             of
             
               Transcendentall
               .
            
             For
             ,
             such
             discourses
             are
             so
             wretched
             and
             so
             pittifull
             ones
             ,
             that
             I
             thinke
             a
             neglect
             is
             fitter
             for
             them
             here
             ,
             then
             in
             disputing
             against
             them
             to
             loose
             time
             ,
             which
             should
             be
             better
             spent
             :
             Especially
             to
             your
             lordship
             ,
             whose
             sharpe
             eyes
             wi●●l
             at
             the
             first
             sight
             looke
             
             through
             the
             inanity
             and
             vacuity
             of
             them
             .
          
        
         
           
             THE
             V.
             CHAPTER
             .
          
           
             The
             Immateriality
             of
             the
             soule
             ,
             proued
             out
             of
             her
             manner
             of
             knowing
             obiects
             without
             her
             .
          
           
             THe
             third
             proofe
             of
             our
             soules
             spirituality
             ,
             I
             deduce
             from
             her
             manner
             of
             knowing
             the
             obiects
             that
             are
             out
             of
             her
             .
             For
             the
             better
             explication
             of
             this
             point
             ,
             I
             will
             make
             vse
             of
             a
             corporeall
             example
             ;
             which
             howbeit
             it
             falleth
             farre
             short
             of
             the
             wonderfull
             operation
             of
             the
             soule
             in
             this
             particular
             ,
             yet
             it
             will
             conduce
             much
             to
             the
             illustration
             of
             it
             .
             Be
             pleased
             to
             reduce
             into
             your
             remembrance
             (
             my
             Lord
             )
             how
             you
             and
             I
             comming
             one
             morning
             into
             a
             faire
             ladyes
             chamber
             ,
             (
             I
             am
             sure
             you
             will
             not
             haue
             forgotten
             ,
             not
             be
             to
             seeke
             ,
             whom
             I
             meane
             )
             we
             surprised
             her
             so
             attentiue
             vpon
             
             her
             looking
             glasse
             ,
             as
             if
             she
             had
             bin
             discoursing
             with
             the
             faire
             image
             that
             she
             contemplated
             there
             .
             She
             was
             so
             pleased
             with
             gazing
             vpon
             that
             beautifull
             resemblance
             which
             her selfe
             made
             ,
             as
             for
             a
             while
             she
             scarce
             tooke
             notice
             of
             our
             being
             att
             each
             hand
             of
             her
             :
             by
             which
             meanes
             we
             enjoied
             aswell
             as
             she
             ,
             the
             same
             pleasing
             sight
             ;
             till
             her
             ciuility
             making
             her
             turne
             from
             it
             towardes
             vs
             ,
             bereaued
             vs
             of
             that
             picture
             ,
             which
             our
             eyes
             must
             haue
             bin
             loosers
             to
             haue
             changed
             for
             any
             other
             obiect
             but
             the
             originall
             that
             shee
             then
             shewed
             vs
             .
             And
             euen
             then
             ,
             looking
             vpon
             her
             face
             ,
             how
             louely
             soeuer
             it
             was
             ;
             our
             eyes
             could
             discerne
             no
             aduantage
             it
             had
             ,
             of
             the
             faire
             picture
             in
             the
             glasse
             ;
             so
             exactly
             was
             it
             drawne
             .
             Now
             if
             we
             aske
             the
             vulgar
             Philosophers
             of
             the
             schooles
             ,
             how
             this
             so
             liuely
             and
             so
             like
             representation
             of
             this
             ladyes
             face
             was
             made
             in
             the
             glasse
             they
             will
             tell
             vs
             ,
             that
             the
             superficies
             or
             out
             side
             of
             that
             cristalline
             body
             ,
             was
             imbued
             ,
             or
             as
             it
             were
             
             tincted
             and
             dyed
             into
             the
             very
             substance
             of
             it
             ,
             with
             a
             certaine
             representatiue
             quality
             ,
             whose
             nature
             is
             to
             make
             it
             be
             like
             vnto
             the
             obiect
             or
             imbuing
             beauty
             opposed
             before
             it
             ;
             in
             such
             sort
             ,
             and
             as
             truly
             ,
             as
             the
             quality
             of
             whitenesse
             maketh
             a
             wall
             white
             ,
             or
             as
             quantity
             maketh
             a
             body
             become
             great
             .
             Now
             ,
             because
             likenesse
             is
             defined
             ,
             to
             be
             an
             imperfect
             vnity
             betweene
             two
             obiects
             that
             are
             like
             one
             an
             other
             (
             for
             ,
             likenesse
             is
             euer
             accompanyed
             with
             some
             vnlikenesse
             ;
             else
             ,
             they
             would
             be
             no
             longer
             like
             ,
             but
             the
             same
             )
             we
             may
             safely
             say
             ,
             that
             as
             farre
             as
             the
             looking
             glasse
             agreeth
             by
             its
             likenesse
             ,
             without
             any
             disagreement
             ,
             to
             the
             obiect
             that
             it
             is
             like
             vnto
             ;
             so
             farre
             ,
             the
             glasse
             is
             the
             very
             obiect
             it selfe
             .
             Hitherto
             ,
             I
             haue
             borrowed
             the
             assistance
             of
             the
             ordinary
             explication
             how
             Images
             are
             formed
             in
             looking
             glasses
             :
             which
             how
             erroneous
             soeuer
             it
             may
             be
             in
             them
             ;
             yet
             being
             translated
             to
             our
             mindes
             ,
             it
             will
             find
             there
             the
             truth
             which
             was
             from
             thence
             
             wrongly
             translated
             to
             bodies
             .
             For
             ,
             euen
             they
             as
             well
             as
             we
             ,
             do
             vse
             to
             say
             (
             as
             Aristotle
             teacheth
             vs
             )
             that
             
               th●●
               soule
               ●●s
               its
               obiects
               ;
            
             that
             is
             ,
             she
             is
             all
             thinges
             ,
             by
             knowledge
             .
             For
             ,
             knowlege
             is
             not
             made
             in
             the
             soule
             by
             addition
             of
             seuerall
             new
             entities
             ,
             that
             ioyned
             to
             her
             do
             become
             the
             partes
             of
             a
             new
             compound
             :
             But
             must
             necessarily
             be
             a
             true
             impression
             made
             in
             her
             ;
             that
             is
             ,
             herselfe
             new
             stamped
             ;
             And
             is
             as
             truly
             the
             very
             same
             thing
             with
             the
             soule
             it selfe
             ,
             as
             the
             figure
             left
             by
             a
             seale
             ,
             is
             the
             very
             waxe
             it selfe
             ,
             (
             newly
             modifyed
             )
             in
             which
             it
             is
             impressed
             .
             And
             therefore
             it
             cannot
             be
             denyed
             but
             that
             the
             soule
             is
             truly
             the
             obiect
             she
             vnderstandeth
             ,
             as
             farre
             forth
             as
             the
             obiect
             is
             by
             her
             truly
             understood
             .
             And
             accordingly
             ,
             we
             see
             that
             a
             person
             who
             hath
             a
             right
             vnderstanding
             of
             any
             thing
             ,
             doth
             make
             vse
             of
             that
             thing
             in
             such
             sort
             as
             is
             fitting
             and
             agreable
             to
             the
             nature
             of
             it
             ;
             applying
             to
             it
             what
             is
             requisite
             to
             be
             applyed
             ,
             and
             remoouing
             from
             it
             
             what
             is
             fitt
             to
             be
             remoued
             :
             so
             taking
             the
             knowledge
             which
             he
             hath
             of
             the
             nature
             of
             that
             thing
             (
             that
             is
             ,
             the
             thing
             it selfe
             ,
             as
             farre
             forth
             as
             he
             hath
             right
             knowledge
             of
             it
             )
             for
             a
             principle
             by
             which
             to
             operate
             ;
             that
             is
             ,
             for
             his
             instrument
             ,
             or
             for
             a
             part
             of
             his
             power
             of
             working
             .
             Now
             ,
             because
             this
             instrument
             ,
             this
             principle
             this
             knowledge
             ,
             by
             which
             ●●he
             soule
             worketh
             when
             shee
             hath
             occasion
             to
             vse
             it
             ,
             is
             truely
             and
             really
             the
             knowing
             thing
             it selfe
             (
             that
             is
             ,
             the
             soule
             )
             it
             is
             cleare
             ,
             that
             by
             such
             knowledge
             the
             knowing
             thing
             is
             truely
             the
             thing
             knowne
             ;
             and
             the
             thing
             knowne
             ,
             is
             truely
             a
             part
             of
             the
             knowing
             thing
             .
             If
             barely
             thus
             much
             ,
             would
             suffice
             ,
             without
             any
             further
             addition
             ,
             to
             denominate
             or
             affixe
             the
             attribute
             of
             
               kn●●wing
            
             vnto
             a
             thing
             wherein
             we
             find
             this
             performed
             ;
             we
             might
             with
             reason
             esteeme
             a
             looking
             glasse
             ,
             or
             any
             material
             sense
             of
             an
             animal
             (
             which
             in
             like
             manner
             receiueth
             materiall
             impression
             from
             an
             outward
             obiect
             )
             to
             know
             ,
             or
             to
             be
             a
             
             knowing
             thing
             .
             But
             when
             we
             procede
             a
             degree
             further
             ,
             and
             examine
             what
             more
             then
             this
             is
             in
             a
             soule
             when
             shee
             knoweth
             any
             thing
             ,
             we
             shall
             find
             that
             whereas
             the
             first
             is
             nothing
             else
             but
             that
             a
             likenesse
             of
             an
             outward
             obiect
             is
             in
             the
             glasse
             or
             sence
             which
             receiueth
             it
             ;
             A
             man
             ,
             when
             he
             hath
             knowledge
             of
             an
             obiect
             ,
             doth
             know
             ,
             besides
             the
             likenesse
             of
             the
             obiect
             within
             him
             ,
             that
             the
             thing
             he
             knoweth
             is
             without
             him
             .
             For
             example
             ;
             one
             who
             heareth
             a
             bell
             ring
             ;
             knoweth
             ,
             that
             the
             bell
             is
             not
             onely
             within
             himselfe
             by
             the
             cognition
             he
             hath
             of
             it
             ;
             but
             also
             ,
             that
             it
             is
             out
             of
             him
             too
             ;
             to
             witt
             ,
             in
             the
             steeple
             by
             its
             proper
             Essence
             &
             existence
             .
             This
             further
             addition
             then
             ,
             to
             the
             bells
             being
             within
             him
             ,
             that
             the
             bell
             hath
             a
             proper
             Essence
             and
             Existence
             in
             nature
             (
             that
             is
             ;
             that
             the
             bell
             
               is
               ,
            
             or
             
               is
               a
               thing
            
             )
             is
             that
             which
             belongeth
             to
             knowledge
             ;
             and
             denominateth
             the
             man
             in
             whom
             it
             passeth
             ,
             with
             the
             attribute
             of
             
               kn●●wing
               ,
            
             or
             of
             being
             a
             
               knower
               .
            
             And
             this
             is
             not
             in
             the
             looking
             
             glasse
             .
             For
             although
             it
             is
             true
             ,
             that
             the
             outward
             obiect
             is
             in
             the
             looking
             glasse
             ,
             as
             farre
             forth
             as
             it
             is
             not
             vnlike
             to
             its
             picture
             there
             ,
             or
             as
             it
             is
             the
             same
             with
             it
             ,
             and
             that
             the
             obiect
             without
             ,
             smiteth
             and
             impresseth
             this
             likenesse
             in
             the
             glasse
             :
             Yet
             all
             this
             ,
             amounteth
             not
             ,
             to
             make
             the
             looking
             glasse
             equall
             to
             a
             man
             in
             point
             of
             kowledge
             ;
             for
             this
             regard
             ,
             that
             the
             obiect
             's
             being
             out
             of
             the
             looking
             glasse
             ,
             is
             not
             in
             the
             glasse
             ;
             whereas
             ,
             the
             bell's
             being
             in
             the
             steeple
             ,
             is
             in
             him
             that
             hath
             the
             bell
             in
             him
             by
             hearing
             it
             ring
             .
             And
             the
             like
             to
             this
             ,
             is
             in
             the
             senses
             of
             beastes
             :
             who
             hauing
             within
             them
             no
             vnderstanding
             ,
             vnto
             which
             the
             obiect
             may
             penetrate
             ,
             their
             senses
             do
             serue
             them
             but
             like
             burning
             glasses
             ,
             that
             multiplying
             by
             their
             vertue
             the
             force
             of
             light
             ,
             refracting
             through
             them
             ,
             do
             sett
             on
             fire
             some
             thing
             behind
             them
             :
             for
             the
             senses
             of
             the
             beast
             strengthening
             and
             encreasing
             the
             action
             of
             the
             obiect
             that
             striketh
             vpon
             them
             ,
             do
             sett
             on
             
             working
             those
             more
             inward
             gimmals
             which
             nature
             hath
             prepared
             within
             them
             for
             the
             conseruation
             and
             good
             of
             that
             liuing
             creature
             .
             Now
             the
             vse
             we
             are
             to
             make
             of
             this
             discourse
             ,
             is
             ,
             to
             examine
             whither
             this
             oddes
             which
             a
             knowing
             soule
             hath
             ouer
             a
             representing
             looking
             glasse
             ,
             can
             be
             reduced
             to
             the
             disposition
             and
             ordering
             of
             grosse
             and
             subtile
             partes
             ;
             which
             is
             all
             the
             way
             &
             course
             by
             which
             materiall
             effects
             are
             wrought
             .
             And
             in
             steed
             of
             that
             ,
             euen
             nature
             her selfe
             presently
             suggesteth
             vnto
             vs
             ,
             that
             for
             nothing
             is
             more
             impossible
             then
             for
             the
             same
             bodie
             to
             be
             att
             the
             same
             time
             in
             two
             different
             places
             .
             But
             in
             our
             case
             there
             is
             yet
             a
             greater
             impossibility
             then
             that
             ,
             to
             be
             performed
             by
             meere
             bodies
             :
             for
             it
             is
             not
             onely
             implyed
             that
             the
             body
             of
             the
             bell
             which
             is
             in
             the
             steeple
             ,
             be
             in
             the
             braine
             of
             him
             that
             heareth
             it
             ring
             ;
             but
             also
             that
             its
             very
             being
             in
             the
             steeple
             ,
             be
             att
             the
             same
             time
             in
             the
             hearer
             .
             Which
             is
             a
             farre
             more
             vncouth
             matter
             then
             the
             former
             
             (
             though
             that
             be
             impossible
             too
             )
             t●●
             be
             wrought
             by
             bodies
             .
             For
             ,
             if
             its
             being
             in
             the
             steeple
             do
             include
             tha●●
             it
             is
             not
             corporeally
             in
             the
             soule
             ;
             then
             ,
             its
             being
             in
             the
             soule
             dot●●
             bring
             along
             with
             it
             that
             it
             is
             no●●
             corporeally
             in
             her
             ;
             and
             consequently
             ,
             that
             in
             her
             it
             hath
             not
             a
             corporeall
             existence
             .
             Now
             if
             any
             Archimedes
             or
             Archytas
             or
             subtile
             Ingenieur
             ,
             can
             designe
             such
             an
             order
             〈◊〉
             materiall
             Phantasmes
             in
             the
             braine●●
             or
             such
             a
             dance
             of
             animall
             spirits
             ,
             a●●
             meerely
             by
             them
             to
             make
             this
             b●●
             thus
             in
             the
             knower
             ;
             I
             will
             acknowledge
             ,
             that
             the
             part
             of
             him
             where●●
             by
             he
             knoweth
             ,
             (
             that
             is
             ,
             his
             soule
             )
             is
             materiall
             and
             a
             body
             .
             But
             because●●
             that
             is
             all
             together
             impossible
             ,
             i●●
             can
             not
             be
             doubted
             but
             that
             shee
             is
             a●●
             immateriall
             &
             a
             spirituall
             substance●●
          
           
             If
             any
             man
             shall
             obiect
             against
             me
             ,
             that
             this
             knowing
             of
             an
             obiect
             to
             be
             without
             the
             knower
             ,
             att
             the
             same
             time
             that
             by
             his
             senses
             it
             i●●
             brought
             into
             him
             ;
             is
             no
             particular
             prerogatiue
             of
             a
             man
             :
             but
             is
             common
             
             to
             all
             beastes
             with
             him
             ;
             vho
             we
             see
             moue
             themselues
             to
             or
             from
             the
             obiects
             that
             they
             see
             or
             heare
             ,
             in
             the
             same
             manner
             as
             a
             man
             doth
             ;
             And
             yet
             for
             all
             that
             ,
             their
             soules
             are
             not
             immateriall
             :
             I
             shall
             not
             make
             difficulty
             to
             answere
             ,
             that
             if
             this
             could
             be
             proued
             to
             me
             ,
             I
             would
             conclude
             their
             soules
             to
             be
             immateriall
             ,
             and
             consequently
             immortall
             ,
             as
             well
             as
             mens
             .
             But
             the
             truth
             is
             ;
             they
             mistake
             much
             in
             making
             such
             iudgement
             of
             beastes
             actions
             :
             they
             pronounce
             too
             soddainly
             ,
             without
             examining
             as
             they
             ought
             from
             what
             principles
             such
             actions
             procede
             :
             they
             are
             carried
             away
             by
             the
             outward
             likenesse
             of
             gestures
             and
             behauiours
             betweene
             beastes
             and
             men
             ,
             not
             considering
             how
             the
             one
             are
             determined
             vnresistably
             to
             what
             they
             do
             ,
             by
             the
             outward
             obiects
             working
             vpon
             them
             ;
             and
             that
             the
             others
             do
             determine
             themselues
             by
             their
             owne
             election
             :
             All
             which
             I
             haue
             att
             large
             explicated
             in
             my
             often
             mentioned
             booke
             ,
             where
             I
             treate
             of
             
             the
             operations
             of
             beastes
             .
             Lett
             them
             call
             to
             minde
             how
             many
             and
             how
             strange
             thinges
             we
             heare
             of
             ,
             made
             with
             such
             a
             ressemblance
             of
             life
             that
             the
             beholder
             an
             scarce
             doubt
             of
             their
             being
             liuing
             creatures
             vnlesse
             he
             were
             warned
             of
             it
             before
             hand
             ;
             and
             yet
             ,
             they
             are
             nothing
             but
             dead
             pieces
             of
             wood
             ,
             iron
             ,
             leather
             ,
             feathers
             ,
             and
             the
             like
             artificially
             composed
             ;
             and
             the
             springes
             within
             them
             ,
             wound
             vp
             ,
             and
             then
             lett
             loose
             .
             As
             Archytas
             his
             doue
             ,
             and
             Regiomontanus
             his
             like
             curiosities
             were
             ;
             some
             of
             which
             euen
             imitated
             exactly
             humane
             voyce
             and
             wordes
             .
             As
             also
             is
             deliuered
             to
             vs
             by
             antiquity
             ,
             of
             Memnon's
             statue
             ,
             that
             gaue
             Oracles
             when
             the
             morning
             sunne
             first
             shined
             vpon
             his
             eyes
             ;
             his
             priestes
             hauing
             in
             the
             night
             time
             ordered
             the
             engines
             within
             ,
             in
             such
             sort
             that
             such
             soundes
             and
             wordes
             should
             breake
             out
             of
             his
             mouth
             att
             the
             appearing
             of
             the
             sunne
             .
             The
             like
             of
             which
             Monsieur
             des
             Carres
             was
             confident
             he
             could
             
             haue
             produced
             :
             and
             I
             belieue
             that
             Cornelius
             Dreble
             would
             haue
             performed
             the
             like
             if
             he
             had
             bin
             sert
             about
             it
             ,
             aswell
             as
             he
             composed
             his
             organes
             that
             when
             the
             sunne
             shined
             vpon
             them
             played
             such
             songes
             as
             he
             had
             contriued
             within
             them
             .
             And
             the
             inuentions
             of
             statues
             mouing
             themselues
             in
             diuers
             postures
             and
             progressions
             are
             now
             a
             dayes
             so
             ordinary
             ,
             that
             they
             may
             begett
             a
             credence
             of
             seuerall
             stories
             of
             the
             antients
             which
             haue
             hithetto
             passed
             for
             fabulous
             tales
             ;
             as
             when
             they
             tell
             vs
             that
             Vulcan
             and
             Daedalus
             made
             Statues
             to
             behaue
             them selues
             like
             liuing
             persons
             ;
             And
             that
             Hiarchas
             called
             men
             out
             the
             walles
             to
             wayte
             vpon
             Apollonius
             Tyaneus
             ,
             and
             the
             like
             .
             And
             when
             he
             hath
             reflected
             vpon
             these
             thinges
             ,
             lett
             him
             consider
             ,
             how
             infinitely
             the
             Architect
             of
             nature
             and
             of
             all
             creatures
             ,
             surpasseth
             the
             subtilest
             ingenieurs
             ;
             And
             he
             will
             see
             that
             such
             manner
             of
             arguing
             ,
             carrieth
             no
             force
             along
             with
             it
             .
          
        
         
         
           
             THE
             VI
             .
             CHAPTER
             .
          
           
             That
             the
             soule
             hath
             a
             Being
             and
             proprieties
             of
             her
             owne
             :
             And
             consequently
             ,
             is
             Immortall
             .
             And
             of
             the
             nature
             and
             extent
             of
             the
             knowledge
             of
             a
             separated
             soule
             .
          
           
             THus
             ,
             hauing
             gathered
             from
             these
             three
             proprieties
             of
             knowledge
             (
             which
             whe
             haue
             shewed
             ,
             are
             impossible
             to
             be
             performed
             by
             meere
             corporeall
             motions
             ,
             or
             by
             the
             sole
             disposition
             of
             grosse
             and
             subtile
             partes
             )
             that
             the
             source
             of
             knowledge
             in
             man
             is
             of
             an
             immateriall
             and
             spirituall
             nature
             :
             It
             followeth
             that
             she
             hath
             an
             Existence
             or
             Being
             of
             her
             owne
             ,
             and
             proprieties
             agreable
             to
             such
             a
             nature
             :
             and
             consequently
             ,
             that
             she
             is
             a
             spirituall
             substance
             .
             For
             it
             can
             not
             besayed
             ,
             that
             she
             is
             an
             accident
             ;
             seing
             that
             all
             accidents
             imply
             a
             substance
             ,
             of
             
             ●●
             nature
             proportionable
             to
             them
             ,
             for
             them
             to
             depend
             on
             .
             And
             therefore
             ,
             if
             she
             were
             an
             accident
             ,
             since
             we
             haue
             proued
             her
             to
             be
             of
             such
             a
             nature
             as
             can
             not
             depend
             of
             bodies
             ,
             ●●here
             must
             ,
             be
             in
             man
             some
             other
             spirituall
             substance
             whose
             accident
             ●●he
             were
             .
             Which
             no
             man
             will
             obiect
             ,
             seeing
             there
             is
             no
             pretence
             att
             all
             for
             any
             other
             spirit●●all
             substance
             to
             be
             in
             man
             besides
             his
             soule
             ;
             And
             that
             the
             reason
             why
             any
             person
             denyeth
             her
             to
             be
             so
             ,
             is
             because
             they
             would
             not
             acknowledge
             any
             thing
             in
             Man
             to
             be
             immateriall
             and
             other
             then
             meere
             body
             .
             Seeing
             ●●hen
             that
             the
             ●●oule
             is
             a
             spirituall
             substance
             ,
             and
             hath
             an
             Existence
             belonging
             to
             her selfe
             ,
             of
             her
             owne
             nature
             and
             straine
             ;
             that
             is
             ,
             a
             spirituall
             one
             :
             It
             is
             euident
             that
             her
             continuance
             dependeth
             not
             of
             the
             body
             ,
             that
             in
             this
             life
             is
             her
             copar●●ener
             ;
             but
             that
             her
             Existence
             still
             remaineth
             with
             her
             ,
             after
             the
             bodies
             death
             :
             which
             in
             familiar
             language
             ,
             signifyeth
             that
             she
             is
             and
             
             suruiu●●th
             after
             the
             body
             is
             fallen
             from
             her
             ;
             and
             that
             its
             death
             ,
             is
             her
             birth
             ;
             and
             the
             breaking
             downe
             of
             those
             clay
             walles
             ,
             is
             the
             freeing
             of
             her
             from
             prison
             ,
             and
             the
             setting
             her
             att
             liberty
             :
             since
             by
             that
             meanes
             ,
             she
             enjoyeth
             fully
             and
             solely
             her
             owne
             Existence
             ,
             without
             being
             clogged
             and
             pestered
             with
             a
             grosse
             yoke
             fellow
             that
             will
             haue
             a
             share
             of
             it
             whiles
             they
             are
             together
             .
             Neither
             can
             it
             be
             surmised
             that
             any
             outward
             agent
             can
             ,
             by
             working
             vpon
             her
             after
             this
             her
             birth
             out
             of
             the
             body
             ,
             make
             her
             cease
             to
             be
             :
             since
             by
             being
             a
             spirituall
             (
             that
             is
             an
             indiuisible
             )
             substance
             ,
             she
             is
             not
             lyable
             to
             any
             of
             those
             operations
             or
             locall
             motions
             ,
             or
             diuisions
             that
             change
             and
             destroy
             bodies
             ;
             or
             is
             in
             danger
             of
             meeting
             with
             any
             other
             substance
             that
             is
             of
             a
             contrary
             nature
             to
             hers
             .
             Besides
             which
             ,
             there
             is
             no
             meanes
             in
             nature
             that
             wee
             know
             of
             ,
             to
             bring
             any
             substance
             to
             its
             end
             .
             Which
             I
             conceiue
             is
             sufficient
             for
             this
             discourse
             ;
             
             wherein
             your
             lordship
             will
             expect
             no
             more
             ,
             then
             that
             I
             proue
             the
             soule
             to
             suruiue
             the
             bodies
             death
             ,
             and
             to
             be
             in
             condition
             like
             that
             of
             Intelligences
             or
             Angels
             :
             And
             therefore
             I
             will
             not
             troble
             you
             here
             with
             such
             Metaphysicall
             proofes
             ,
             as
             to
             make
             them
             cleare
             would
             require
             large
             explication
             and
             the
             laying
             of
             Principles
             a
             great
             way
             off
             :
             As
             for
             example
             ,
             that
             (
             since
             Nature
             repugneth
             against
             annihilation
             )
             there
             can
             be
             no
             change
             in
             a
             thing
             that
             affordeth
             not
             matter
             to
             be
             susceptible
             of
             a
             new
             forme
             .
             Or
             ,
             that
             where
             Existence
             is
             once
             ioyned
             immediately
             to
             a
             subsistent
             forme
             without
             matter
             ,
             there
             is
             nothing
             can
             seuer
             them
             .
          
           
             But
             peraduenture
             some
             may
             conceiue
             I
             haue
             not
             giuen
             full
             ●●atisfaction
             in
             this
             poinct
             ,
             vnlesse
             I
             answere
             the
             famous
             argument
             wherewith
             Pomponatius
             hath
             perplexed
             euen
             the
             learnedest
             men
             that
             were
             of
             his
             time
             ,
             and
             haue
             bin
             euer
             since
             .
             For
             their
             sakes
             therefore
             ,
             I
             will
             samne
             vp
             in
             short
             what
             he
             vrgeth
             
             against
             the
             soules
             continuance
             after
             the
             bodies
             death
             ;
             and
             in
             as
             succinct
             a
             manner
             ,
             giue
             my
             solution
             to
             his
             difficulty
             .
             To
             this
             effect
             then
             he
             seemeth
             to
             say
             .
             Euery
             thing
             that
             nature
             maketh
             ,
             is
             designed
             by
             her
             for
             some
             proper
             and
             peculiar
             action
             or
             operation
             .
             For
             it
             would
             argue
             her
             (
             that
             is
             to
             say
             ,
             God
             ,
             the
             author
             of
             of
             Nature
             )
             of
             imprudence
             ,
             if
             she
             should
             bring
             forth
             into
             the
             world
             ,
             an
             idle
             and
             vselesse
             thing
             ,
             that
             where
             to
             do
             nothing
             ,
             and
             consequently
             were
             to
             serue
             for
             nothing
             .
             Now
             ,
             the
             proper
             operation
             of
             Mans
             soule
             ,
             is
             to
             vnderstand
             :
             phich
             action
             of
             vnderstanding
             ,
             is
             werformed
             by
             the
             soules
             considering
             the
             fantasmes
             that
             reside
             in
             the
             braine
             ;
             and
             without
             such
             fantasmes
             ,
             she
             can
             not
             acquire
             knowledge
             of
             any
             thing
             .
             But
             ,
             after
             the
             bodies
             death
             ,
             there
             remaine
             no
             fantasmes
             for
             her
             to
             speculate
             ;
             they
             being
             materiall
             impressions
             from
             corporeall
             obiects
             ;
             and
             consequently
             ,
             following
             the
             lotte
             of
             the
             materiall
             
             part
             of
             man
             that
             compriseth
             and
             harboureth
             them
             .
             Therefore
             it
             followeth
             ,
             that
             if
             she
             should
             ●●e
             seuered
             from
             the
             body
             and
             suruiue
             it
             ,
             she
             would
             haue
             no
             operation
             ;
             but
             haue
             a
             ranke
             among
             substances
             for
             no
             purpose
             and
             to
             no
             end
             .
             For
             auoyding
             of
             which
             inconuenience
             ,
             there
             is
             no
             other
             remedy
             ,
             but
             to
             allow
             her
             Beeing
             a
             cessation
             aswell
             as
             the
             Bodyes
             ,
             when
             Nature
             hath
             putt
             ●●o
             periode
             to
             all
             that
             ●●he
             is
             able
             to
             do
             or
             is
             fitt
             for
             ,
             by
             taking
             from
             her
             the
             meanes
             by
             which
             onely
             she
             was
             able
             to
             worke
             .
             This
             is
             the
             summe
             of
             his
             obiection
             .
             For
             the
             clearing
             of
             which
             ,
             we
             may
             consider
             ,
             that
             an
             agent
             may
             be
             conceiued
             to
             haue
             two
             sortes
             of
             operations
             ;
             the
             one
             transient
             into
             the
             subiect
             it
             worketh
             vpon
             ;
             the
             other
             immanent
             in
             it selfe
             .
             The
             first
             driueth
             to
             the
             performing
             of
             some
             effect
             ;
             which
             being
             compassed
             ,
             the
             action
             ceaseth
             .
             As
             when
             an
             Artificer
             maketh
             some
             thing
             ,
             or
             a
             Traueller
             goeth
             to
             any
             place
             ;
             as
             soone
             as
             the
             
             one
             hath
             finished
             his
             engine
             ,
             or
             the
             other
             is
             arriued
             to
             his
             iorneys
             end
             ,
             their
             working
             and
             their
             motion
             do
             cease
             .
             But
             an
             action
             immanent
             in
             the
             agent
             ,
             continueth
             working
             though
             the
             cause
             be
             taken
             a
             way
             which
             did
             sett
             it
             on
             foote
             .
             As
             when
             a
             burning
             coale
             shineth
             or
             gloweth
             ,
             though
             the
             fire
             be
             out
             ,
             and
             the
             blowing
             ceased
             that
             kindled
             it
             :
             and
             as
             a
             bell
             hummeth
             ,
             after
             the
             clapper
             or
             hammer
             hath
             done
             striking
             it
             .
             Many
             such
             conditions
             of
             actions
             we
             may
             obserue
             in
             Nature
             ,
             which
             the
             latines
             do
             expresse
             by
             Neuter
             verbes
             ,
             as
             
               A●●der●●
               ,
               splendere
               ,
               furere
               ,
               aegrot●●re
               ,
               insanire
               ,
            
             and
             the
             like
             :
             all
             which
             do
             import
             a
             kind
             of
             exercise
             or
             actuall
             Existence
             within
             the
             subiect
             of
             what
             they
             signify
             ,
             without
             relating
             to
             any
             extrinsecall
             cause
             .
             The
             which
             ,
             though
             they
             come
             verry
             short
             of
             the
             acts
             of
             our
             soule
             ;
             yet
             of
             all
             corporeall
             expressions
             they
             come
             nearest
             to
             them
             :
             There
             being
             in
             our
             soule
             ,
             a
             kind
             of
             vitall
             reflection
             
             in
             its
             proper
             acts
             ;
             which
             being
             nothing
             but
             the
             very
             Existence
             of
             the
             soule
             it selfe
             ,
             doth
             comprehend
             and
             aequalise
             as
             much
             as
             in
             nature
             is
             performed
             by
             an
             agent
             and
             a
             patient
             and
             their
             working
             .
             In
             this
             manner
             it
             is
             ,
             that
             the
             soule
             after
             her
             separation
             from
             the
             body
             ,
             continueth
             to
             vnderstand
             obiects
             ,
             though
             the
             fantasmes
             that
             att
             the
             first
             serued
             her
             to
             acquire
             her
             knowledge
             ,
             be
             taken
             from
             her
             .
             And
             euen
             whiles
             she
             was
             in
             the
             body
             ,
             the
             speculating
             of
             fantasmes
             was
             not
             all
             the
             businesse
             that
             belonged
             to
             her
             :
             for
             though
             it
             is
             true
             ,
             the
             doing
             of
             that
             ,
             was
             necessary
             for
             her
             to
             be
             able
             to
             store
             her selfe
             with
             any
             thing
             :
             Yet
             she
             transferred
             the
             notions
             of
             thinges
             from
             those
             fantasmes
             into
             her
             owne
             spirituall
             store
             house
             ;
             and
             did
             ,
             euen
             her
             owne
             very
             selfe
             ,
             become
             ●●he
             thinges
             which
             she
             vnderstood
             ;
             as
             we
             haue
             already
             explicated
             .
             So
             that
             she
             was
             built
             vp
             of
             the
             knowledges
             that
             she
             thus
             acquired
             by
             spiritualising
             of
             obiects
             and
             by
             conuerting
             
             them
             into
             her
             owne
             very
             substance
             .
             And
             that
             speculation
             of
             fantasmes
             which
             is
             attributed
             to
             her
             in
             the
             body
             ,
             is
             rather
             a
             passion
             then
             an
             action
             :
             for
             the
             doing
             of
             that
             worke
             ,
             is
             the
             soules
             receiuing
             impression
             from
             those
             fantasmes
             .
             The
             retaining
             of
             which
             ,
             is
             her
             knowing
             .
             And
             this
             knowing
             ,
             must
             necessarily
             remaine
             alwayes
             with
             her
             ;
             since
             it
             is
             nothing
             else
             but
             she
             her selfe
             so
             moulded
             and
             so
             impressed
             .
             That
             is
             ,
             her
             owne
             
               Bein●●
               :
            
             which
             because
             it
             is
             a
             spirituall
             one
             and
             superior
             to
             corporeall
             ones
             ,
             doth
             resume
             in
             it selfe
             the
             two
             natures
             of
             Essence
             ,
             and
             of
             Operation
             that
             in
             bodies
             are
             separated
             :
             And
             so
             is
             ,
             both
             her
             
               Being
            
             an
             her
             
               worke
               .
            
             And
             consequently
             she
             knoweth
             and
             vnderstandeth
             (
             which
             is
             her
             proper
             operation
             )
             when
             she
             is
             seuered
             from
             the
             body
             and
             hath
             no
             more
             fantasmes
             to
             worke
             by
             .
             But
             it
             is
             a
             kind
             of
             standing
             or
             fixed
             state
             of
             knowing
             (
             if
             so
             I
             may
             say
             )
             and
             immanent
             in
             
             her selfe
             ;
             (
             as
             the
             shining
             or
             glowing
             of
             a
             fire
             coale
             ,
             seemeth
             to
             vs
             to
             be
             )
             not
             att
             all
             accompanyed
             kith
             motion
             ,
             as
             is
             her
             gaining
             of
             wnowledge
             in
             this
             life
             .
             Which
             will
             be
             better
             vnderstood
             ,
             if
             we
             consider
             how
             her
             first
             obiect
             ,
             is
             
               Being
               ;
            
             and
             that
             her
             first
             operation
             ,
             or
             vnderstanding
             ,
             is
             to
             be
             Being
             ,
             (
             as
             ,
             whose
             essence
             is
             nothing
             else
             but
             a
             capacity
             of
             knowlege
             ,
             or
             of
             a
             new
             manner
             of
             being
             
               Being
            
             )
             and
             that
             all
             the
             rest
             of
             her
             vnderstandinges
             ,
             are
             nothing
             else
             but
             
               to
               know
               other
               things
               to
               be
               ;
            
             or
             ,
             for
             her
             to
             be
             the
             Being
             of
             other
             thinges
             :
             that
             is
             ,
             to
             identify
             them
             with
             her selfe
             by
             this
             imbibition
             of
             Being
             ,
             that
             sinketh
             the
             obiects
             into
             her
             .
             And
             therefore
             ,
             when
             a
             soule
             is
             once
             completly
             become
             all
             thinges
             (
             that
             is
             ,
             that
             she
             knoweth
             all
             thinges
             )
             which
             she
             becometh
             it
             the
             very
             instant
             of
             her
             separation
             ,
             and
             indeede
             ,
             by
             her
             separation
             from
             the
             body
             ;
             It
             is
             euident
             ,
             she
             needeth
             no
             further
             action
             to
             gaine
             any
             thing
             or
             to
             better
             her selfe
             .
             For
             she
             hath
             
             then
             all
             that
             she
             is
             capable
             of
             hauing●●
             and
             is
             att
             the
             periode
             she
             was
             made
             for
             .
             And
             consequently
             ,
             Pomponatius
             his
             argument
             is
             of
             no
             force
             ,
             since
             after
             the
             bodies
             death
             the
             soule
             may
             continue
             that
             operation
             (
             of
             knowing
             )
             which
             she
             is
             made
             for
             :
             And
             no●●
             onely
             continue
             it
             ,
             but
             haue
             it
             infinitly
             exalted
             and
             refined
             ouer
             what
             it
             was
             in
             the
             body
             .
          
           
             By
             my
             answere
             to
             this
             obiection
             ,
             I
             am
             led
             to
             obserue
             how
             a
             separated
             soule
             must
             necessarily
             retaine
             knowledge
             of
             whatsoeuer
             she
             knew
             in
             the
             body
             .
             For
             ,
             since
             her
             knowledge
             of
             any
             thing
             is
             her
             very
             Being
             the
             thing
             she
             knoweth
             ;
             It
             followeth
             ,
             that
             as
             long
             as
             she
             conserueth
             her
             owne
             Being
             ,
             the
             knowledge
             of
             that
             thing
             must
             remaine
             with
             her
             .
             But
             doth
             her
             knowledge
             reste
             here
             ?
             Hath
             she
             acquired
             by
             this
             second
             birth
             ,
             no
             addition
             to
             the
             stocke
             she
             had
             bin
             toylesomely
             traffiking
             for
             in
             this
             life
             ?
             A
             child
             in
             his
             mothers
             wombe
             ,
             hath
             no
             other
             cognition
             then
             such
             a
             dull
             and
             limited
             one
             as
             his
             sense
             
             of
             touching
             or
             feeling
             could
             afford
             him
             ;
             but
             as
             soone
             as
             he
             is
             borne
             into
             this
             worldes
             light
             ,
             he
             receiueth
             impressions
             by
             his
             eyes
             of
             the
             colors
             ,
             figures
             ,
             magnitudes
             ,
             and
             other
             qualities
             ,
             of
             all
             kindes
             of
             bodies
             that
             enuiron
             him
             :
             And
             shall
             a
             soule
             ,
             borne
             into
             that
             bright
             day
             of
             intellectuall
             light
             ,
             see
             then
             no
             more
             then
             she
             saw
             here
             in
             her
             darke
             prison
             ?
             She
             shall
             certainely
             .
             And
             not
             onely
             see
             more
             ,
             but
             see
             so
             much
             more
             ,
             that
             it
             euen
             dazeleth
             our
             eyes
             to
             looke
             vpon
             the
             excesse
             of
             her
             seing
             .
             Lett
             vs
             proceede
             by
             steppes
             ;
             and
             consider
             how
             the
             ordering
             of
             a
             few
             notions
             ,
             begetteth
             new
             knowledges
             and
             conclusions
             ,
             that
             he
             who
             was
             imbued
             with
             those
             notions
             neuer
             dreamed
             of
             ,
             till
             he
             had
             marshalled
             and
             ranked
             them
             in
             such
             order
             .
             And
             by
             new
             ordering
             and
             weauing
             those
             new
             conclusions
             among
             themselues
             and
             with
             his
             former
             notions
             ,
             he
             further
             acquireth
             new
             knowledges
             .
             Which
             the
             more
             numerous
             they
             grow
             ,
             the
             higher
             
             and
             larger
             is
             their
             multiplication
             ;
             like
             numbers
             ,
             which
             by
             euery
             addition
             of
             a
             new
             figure
             ,
             do
             encrease
             their
             valewes
             tenne
             folde
             .
             Thus
             ,
             sciences
             do
             grow
             ,
             from
             a
             few
             plaine
             obuious
             principles
             to
             the
             vastenesse
             we
             admire
             ,
             So
             ,
             the
             science
             of
             Mathematikes
             ,
             by
             enterweauing
             a
             few
             axiomes
             and
             definitions
             ,
             sprooteth
             out
             ,
             into
             an
             vnbelieuable
             progeny
             of
             subtility
             and
             variety
             .
             Likewise
             ,
             the
             science
             of
             Metaphysikes
             ,
             by
             ordering
             such
             notions
             as
             occurre
             to
             euery
             man
             of
             common
             sense
             runneth
             ouer
             the
             whole
             machine
             and
             extent
             of
             all
             that
             is
             :
             And
             not
             content
             with
             the
             whole
             world
             of
             bodies
             ,
             and
             of
             what
             is
             measured
             by
             time
             ,
             soareth
             with
             a
             bold
             wing
             and
             piercing
             eye
             into
             a
             new
             world
             of
             Intellectuall
             inhabitants
             ;
             where
             finding
             them
             settled
             by
             their
             nature
             in
             a
             state
             of
             aeternity
             ,
             she
             perceiueth
             time
             that
             deuoureth
             all
             thinges
             beneath
             their
             orbe
             ,
             flide
             weakely
             vnder
             them
             into
             an
             abysse
             of
             nothing
             ;
             without
             being
             able
             to
             
             giue
             the
             least
             attainte
             to
             their
             sublimed
             nature
             .
             All
             this
             is
             done
             ,
             meerely
             by
             orderly
             disposing
             those
             notions
             that
             by
             our
             senses
             we
             acquire
             .
             And
             if
             these
             ,
             in
             a
             man
             (
             whose
             grosse
             allay
             of
             a
             body
             ,
             so
             cloggeth
             and
             benummeth
             the
             vigour
             of
             his
             subtile
             inhabitant
             )
             do
             grow
             vp
             to
             so
             incredidible
             a
             bulke
             and
             height
             ;
             what
             will
             their
             extent
             be
             in
             a
             separated
             soule
             ,
             that
             is
             all
             actiuity
             ?
             Her
             nature
             ,
             is
             ,
             to
             be
             an
             orderer
             ,
             or
             rather
             ,
             to
             be
             an
             order
             it selfe
             :
             for
             whatsoeuer
             procedeth
             from
             her
             ,
             is
             orderly
             :
             which
             it
             would
             not
             be
             ,
             if
             order
             were
             not
             first
             in
             her
             .
             Order
             then
             being
             in
             her
             ,
             it
             must
             be
             her
             nature
             ;
             since
             all
             is
             nature
             and
             substance
             ,
             in
             that
             thing
             which
             is
             indiuisible
             .
             It
             is
             cleare
             then
             that
             whatsoeuer
             is
             ordered
             by
             an
             agent
             whose
             nature
             is
             order
             ,
             it
             must
             needes
             be
             ordered
             to
             the
             vtmost
             aduantage
             that
             by
             ordering
             it
             is
             capable
             of
             .
             And
             consequently
             ,
             seeing
             that
             new
             knowledge
             springeth
             out
             of
             the
             well
             ordering
             of
             precedent
             notions
             ;
             It
             followeth
             ,
             that
             whatsoeuer
             
             is
             knowable
             out
             of
             those
             notions
             and
             principles
             ,
             is
             fully
             knowne
             by
             a
             separated
             soule
             .
             But
             when
             we
             consider
             the
             connexion
             that
             all
             thinges
             haue
             ,
             one
             with
             an
             other
             ,
             (
             seeing
             that
             all
             the
             thinges
             in
             the
             world
             ,
             are
             but
             like
             linkes
             of
             a
             chaine
             ,
             forged
             by
             an
             all
             knowing
             Architect
             ;
             who
             doth
             all
             his
             workes
             ,
             by
             the
             rules
             of
             perfect
             order
             and
             ,
             wisedome
             )
             we
             can
             not
             doubt
             ,
             but
             that
             a
             separated
             soule
             ,
             by
             ordering
             those
             knowledges
             she
             hath
             acquired
             in
             the
             body
             ,
             and
             by
             reflecting
             vpon
             them
             with
             her
             vnlimited
             actiuity
             and
             energy
             (
             she
             being
             then
             entirely
             a
             pure
             Act
             )
             must
             needes
             attaine
             to
             the
             knowledge
             of
             all
             that
             is
             .
             And
             if
             we
             examine
             wherein
             this
             connexion
             consisteth●●
             as
             it
             is
             in
             our
             soule
             ;
             we
             shall
             find
             that
             it
             is
             placed
             in
             this
             ,
             that
             the
             thing
             which
             hath
             one
             notion
             ,
             is
             the
             same
             which
             hath
             an
             other
             .
             Whereby
             we
             find
             that
             the
             first
             notion
             we
             haue
             of
             any
             thing
             ,
             doth
             by
             the
             nature
             of
             our
             vnderstanding
             comprehend
             all
             
             other
             notions
             ;
             and
             that
             it
             can
             not
             be
             perfectly
             vnderstood
             ,
             vnlesse
             all
             others
             be
             knowne
             .
             Wherefore
             ,
             we
             may
             conclude
             ,
             that
             a
             separated
             soule
             ,
             doth
             either
             comprehend
             no
             one
             thing
             ,
             or
             else
             that
             shee
             must
             needes
             comprehend
             all
             thinges
             .
             As
             for
             example
             ;
             If
             she
             know
             her selfe
             ,
             she
             knoweth
             that
             she
             was
             the
             forme
             of
             a
             body
             ;
             &
             not
             onely
             of
             a
             body
             in
             generall
             ,
             but
             of
             one
             ,
             so
             composed
             ,
             so
             rempered
             ,
             so
             formed
             ,
             and
             all
             other
             particulars
             belonging
             to
             the
             body
             that
             she
             is
             separated
             frō
             .
             From
             hence
             she
             gathereth
             ,
             that
             this
             compound
             of
             soule
             and
             body
             ,
             must
             necessarily
             haue
             a
             father
             and
             a
             mother
             ;
             and
             by
             the
             indiuiduall
             proprieties
             of
             her
             body
             ,
             she
             inferreth
             the
             indiduall
             proprieties
             of
             her
             father
             and
             of
             her
             mother
             .
             Whose
             being
             such
             ,
             requireth
             further
             such
             and
             such
             other
             causes
             and
             circumstances
             whereon
             they
             depend
             .
             And
             euery
             one
             of
             them
             ,
             require
             such
             and
             such
             others
             that
             haue
             caused
             them
             .
             And
             so
             proceeding
             on
             from
             one
             to
             an
             
             other
             ,
             she
             discouereth
             not
             onely
             the
             first
             ,
             but
             also
             all
             the
             causes
             that
             haue
             relation
             to
             one
             another
             :
             Which
             in
             effect
             ,
             is
             the
             complexe
             of
             the
             whole
             world
             ;
             since
             all
             thinges
             in
             it
             ,
             haue
             (
             one
             way
             or
             an
             other
             )
             relation
             to
             one
             an
             other
             ,
             either
             neerer
             or
             further
             off
             :
             As
             Maister
             White
             hath
             ingeniously
             and
             solidely
             shewed
             in
             the
             first
             of
             his
             dialogues
             of
             the
             world
             .
             And
             this
             is
             the
             methode
             of
             acquiring
             all
             sciences
             ,
             by
             the
             vertue
             of
             syllogismes
             .
             And
             this
             vast
             extent
             of
             knowledge
             ,
             will
             be
             the
             firmer
             and
             the
             stronger
             in
             her
             ,
             out
             of
             this
             regard
             ,
             that
             euery
             one
             of
             her
             knowledges
             will
             adde
             a
             confirmation
             and
             a
             verifying
             to
             euery
             particular
             that
             she
             knoweth
             .
             For
             all
             thinges
             in
             nature
             ,
             hauing
             a
             perfect
             connexion
             with
             one
             an
             other
             ;
             whosoeuer
             knoweth
             truly
             the
             nature
             of
             any
             thing
             ,
             knoweth
             also
             the
             nature
             of
             all
             that
             hath
             reference
             to
             it
             ,
             either
             as
             cause
             or
             as
             effect
             ,
             or
             by
             any
             other
             regard
             that
             linketh
             them
             together
             .
             And
             thus
             ,
             euery
             one
             of
             
             her
             multitude
             or
             rather
             infinity
             of
             knowledges
             ,
             riueteth
             faster
             each
             other
             of
             them
             :
             euery
             one
             of
             them
             affording
             her
             a
             new
             reason
             ,
             why
             that
             is
             so
             ;
             like
             stones
             in
             an
             arch
             ,
             where
             euery
             stone
             is
             not
             onely
             a
             support
             to
             it selfe
             ,
             but
             also
             to
             all
             and
             to
             euery
             one
             of
             the
             other
             stones
             that
             compose
             the
             arch
             .
             So
             that
             euery
             knowledge
             of
             hers
             ,
             hath
             a
             superproportion
             in
             a
             manner
             infinite
             ,
             beyond
             any
             thing
             she
             knew
             in
             the
             body
             .
             And
             according
             to
             the
             strength
             of
             her
             knowledge
             ,
             is
             the
             strength
             of
             her
             other
             actions
             ,
             as
             ,
             of
             desiring
             or
             louing
             any
             thing
             that
             her
             knowledge
             informeth
             her
             to
             be
             good
             :
             since
             they
             proceede
             immediatly
             from
             knowledge
             ;
             and
             are
             more
             or
             lesse
             vehement
             ,
             according
             as
             her
             knowledge
             decyphereth
             them
             more
             or
             lesse
             abounding
             with
             the
             nature
             of
             good
             .
             Nor
             can
             she
             be
             deceiued
             by
             any
             appearance
             of
             truth
             ,
             that
             may
             plant
             an
             Error
             in
             her
             ,
             insteed
             of
             a
             true
             Iudgement
             :
             which
             is
             euident
             ,
             not
             onely
             out
             of
             what
             we
             haue
             euen
             now
             
             said
             ,
             that
             euery
             one
             of
             her
             knowledges
             maketh
             good
             euery
             particular
             one
             in
             her
             ;
             but
             also
             more
             immediatly
             out
             of
             this
             ,
             that
             it
             is
             impossible
             for
             Contradictory
             Iudgements
             to
             dwell
             together
             in
             the
             soule
             ;
             since
             one
             of
             them
             ,
             is
             engrafted
             in
             her
             ,
             or
             rather
             is
             identifyed
             with
             her
             ,
             by
             the
             nature
             of
             Beeing
             ;
             and
             the
             other
             ,
             must
             consequently
             be
             excluded
             from
             her
             ,
             by
             not
             being
             ;
             (
             as
             euen
             in
             in
             this
             life
             ,
             we
             can
             not
             iudge
             any
             thing
             ,
             att
             the
             same
             time
             ,
             to
             be
             and
             not
             to
             be
             :
             )
             And
             therefore
             ,
             since
             all
             that
             she
             knew
             in
             this
             world
             ,
             remaineth
             with
             her
             in
             the
             next
             ;
             and
             that
             out
             of
             the
             perfect
             ordering
             of
             that
             ,
             she
             deduceth
             the
             knowledge
             of
             all
             thinges
             else
             ,
             and
             so
             enioyeth
             the
             fulnesse
             of
             science
             in
             her
             ;
             and
             that
             all
             shee
             knoweth
             ,
             is
             alwayes
             present
             to
             her
             ,
             as
             being
             in
             truth
             her
             owne
             indiuisible
             nature
             ,
             substance
             ,
             and
             Being
             ;
             it
             followeth
             ,
             that
             no
             falshood
             (
             which
             is
             a
             contradiction
             of
             some
             truth
             incorporated
             ,
             as
             I
             may
             say
             ,
             into
             her
             substance
             )
             can
             haue
             
             admittance
             to
             her
             beliefe
             :
             And
             if
             any
             were
             mistakingly
             harboured
             by
             her
             during
             her
             abode
             in
             the
             body
             (
             which
             hindered
             her
             from
             completely
             ordering
             her
             notions
             ,
             and
             from
             deducing
             true
             consequences
             from
             them
             )
             this
             her
             new
             condition
             of
             abundant
             light
             ,
             soone
             discouereth
             and
             cancelleth
             it
             .
          
        
         
           
             THE
             VII
             .
             CHAPTER
             .
          
           
             The
             answere
             to
             an
             obiection
             .
          
           
             BVT
             if
             error
             ,
             mistaking
             ,
             or
             falsehood
             ,
             can
             not
             harbour
             in
             a
             separated
             soule
             ;
             And
             that
             the
             fullnesse
             of
             knowledge
             ,
             be
             the
             periode
             and
             perfection
             of
             her
             nature
             ;
             It
             may
             att
             the
             first
             sight
             appeare
             impossible
             ,
             that
             any
             soule
             should
             faile
             of
             being
             happy
             .
             For
             ,
             seeing
             that
             a
             Rationall
             creatures
             desiring
             of
             any
             thing
             ,
             dependeth
             of
             the
             Iudgement
             that
             he
             maketh
             of
             such
             a
             thinges
             being
             good
             for
             him
             :
             It
             ●●ould
             seeme
             ,
             that
             there
             is
             great
             
             Error
             in
             his
             knowledge
             ,
             and
             much
             mistaking
             in
             his
             Iudgement
             ,
             when
             he
             setteth
             his
             hart
             vpon
             desiring
             and
             longing
             after
             that
             which
             is
             most
             hurtfull
             and
             pernitious
             to
             him
             .
             To
             answere
             this
             obiection
             ,
             I
             must
             entreate
             your
             lordship
             to
             looke
             into
             the
             nature
             of
             the
             will
             :
             Which
             though
             in
             substance●●it
             be
             the
             same
             with
             the
             vnderstanding
             (
             that
             is
             ,
             the
             soule
             her selfe
             ,
             according
             as
             she
             is
             ready
             to
             proceede
             to
             action
             )
             yet
             as
             it
             is
             the
             origine
             of
             the
             soules
             desires
             ,
             and
             the
             impellent
             of
             her
             to
             action
             ,
             It
             requireth
             a
             particular
             consideration
             .
             We
             may
             then
             determine
             the
             will
             in
             a
             Rationall
             creature
             ,
             to
             be
             a
             mastering
             and
             conquering
             Iudgement
             or
             resolution
             ,
             that
             fixeth
             peremptorily
             vpon
             what
             is
             to
             be
             done
             .
             For
             it
             is
             cleare
             ,
             that
             it
             is
             nothing
             else
             but
             a
             Mans
             immediate
             disposition
             to
             worke
             ,
             or
             to
             do
             some
             thing
             :
             And
             he
             is
             allwayes
             ready
             to
             proceede
             to
             action
             ,
             and
             doth
             proceede
             thereto
             (
             vnlesse
             he
             be
             hindred
             )
             as
             soone
             as
             his
             vnderstanding
             iudgeth
             and
             
             telleth
             him
             what
             is
             best
             to
             be
             done
             .
             Next
             ,
             be
             pleased
             to
             consider
             how
             we
             find
             oftentimes
             by
             experience
             ,
             that
             after
             we
             haue
             iudged
             and
             determined
             by
             our
             reason
             and
             vnderstanding
             ,
             what
             is
             best
             and
             fittest
             for
             vs
             to
             do
             ;
             there
             reseth
             in
             our
             brestes
             ,
             a
             certaine
             materiall
             motion
             or
             tyde
             of
             spirits
             ,
             that
             beateth
             vs
             off
             from
             that
             resolution
             ,
             and
             disposeth
             vs
             an
             other
             way
             .
             If
             it
             happen
             that
             this
             inundation
             of
             spirits
             do
             chance
             to
             ebbe
             backe
             againe
             ,
             and
             leaue
             the
             channell
             free
             for
             the
             calmer
             waters
             of
             reason
             to
             haue
             their
             course
             in
             ;
             we
             returne
             to
             our
             former
             temper
             and
             Iudgement
             .
             But
             if
             a
             new
             flood
             of
             them
             do
             breake
             in
             vpon
             it
             ,
             too
             strong
             for
             it
             to
             resist
             ;
             then
             they
             carry
             the
             mans
             resolution
             to
             their
             side
             .
             And
             according
             to
             the
             violence
             and
             repetition
             of
             their
             strokes
             that
             beate
             him
             off
             from
             his
             first
             Iudgement
             ,
             the
             resolution
             that
             is
             made
             by
             them
             is
             strong
             and
             vigourous
             .
             For
             as
             ourvery
             Being
             ,
             and
             all
             our
             knowledges
             ,
             in
             this
             world
             ;
             are
             made
             
             by
             materiall
             actions
             :
             So
             ,
             more
             ,
             and
             stronger
             knowledges
             and
             Iudgements
             ,
             are
             made
             by
             more
             and
             by
             stronger
             materiall
             actions
             .
             And
             therefore
             ,
             if
             these
             currents
             and
             tydes
             of
             materiall
             spirits
             ,
             haue
             the
             force
             to
             make
             in
             a
             man
             strong
             impressions
             and
             iudgements
             of
             the
             good
             they
             propose
             ,
             and
             by
             a
             continued
             long
             beating
             vpon
             his
             vnderstanding
             do
             in
             manner
             confine
             it
             to
             what
             they
             propose
             ;
             they
             will
             in
             the
             end
             ,
             as
             it
             were
             blinde
             our
             reason
             ,
             and
             make
             vs
             thinke
             onely
             ,
             or
             at●●least
             chiefly
             ,
             of
             the
             good
             and
             aduantage
             that
             they
             suggest
             .
             They
             will
             sinke
             into
             the
             bottome
             of
             our
             soule
             ,
             and
             settle
             there
             ,
             the
             apprehensions
             of
             what
             they
             recommend
             .
             And
             in
             comparison
             of
             those
             Apprehensions
             ,
             they
             will
             weake●●
             the
             truth
             we
             see
             ,
             making
             it
             a
             appeare
             to
             vs
             like
             a
             dreame
             ,
             or
             a
             thing
             in
             the
             ayre
             ,
             that
             concerneth
             vs
             not●●
             Which
             in
             this
             case
             ,
             I
             may
             compare
             (
             not
             improperly
             )
             to
             oyle
             swimming
             vpon
             some
             heauier
             liquo●●
             
             in
             a
             caske
             .
             For
             ,
             that
             remaineth
             att
             the
             toppe
             ,
             without
             motion
             or
             actiuity
             ;
             whiles
             the
             water
             beneath
             ,
             runneth
             precipitously
             out
             att
             the
             spigot
             into
             the
             vessels
             that
             are
             sett
             to
             receiue
             it
             .
             In
             like
             manner
             ,
             here
             ,
             truth
             remaineth
             without
             all
             efficacy
             ;
             whiles
             the
             contrary
             iudgements
             ,
             do
             flow
             impetuously
             into
             action
             .
          
           
             Now
             ,
             when
             a
             man
             thus
             tempered
             cometh
             to
             dye
             ,
             and
             that
             so
             his
             compound
             cometh
             to
             be
             resolued
             into
             body
             and
             soule
             ;
             It
             is
             euident
             ,
             that
             in
             his
             soule
             ,
             there
             must
             remaine
             a
             great
             inequality
             ,
             betweene
             that
             Iudgement
             of
             hers
             which
             concerneth
             the
             materiall
             good
             ,
             and
             ●●er
             other
             which
             concerneth
             the
             true
             good
             :
             And
             ,
             that
             although
             the
             ●●ur●●ent
             of
             materiall
             spirits
             which
             was
             ●●ont
             to
             foment
             this
             Iudgement
             ,
             be
             now
             gone
             ,
             yet
             the
             effect
             of
             their
             stroakes
             (
             that
             very
             same
             effect
             which
             remained
             in
             her
             ,
             when
             soeuer
             she
             had
             truce
             from
             their
             actuall
             assaultes
             )
             remaineth
             after
             death
             in
             the
             
             separated
             soule
             ;
             and
             if
             it
             be
             the
             stronger
             ,
             will
             of
             it selfe
             still
             presse
             her
             on
             to
             the
             same
             materiall
             good
             ,
             that
             the
             spirits
             which
             begott
             it
             ,
             recommended
             to
             her
             .
             For
             by
             the
             stroke
             of
             death
             ,
             the
             soule
             looseth
             nothing
             of
             what
             she
             had
             purchased
             in
             the
             body
             :
             But
             all
             that
             she
             had
             or
             rather
             that
             she
             was
             there
             ,
             is
             enlarged
             and
             heighthened
             by
             this
             second
             birth
             of
             hers
             ;
             And
             she
             becometh
             such
             a
             thing
             ,
             as
             the
             precedent
             moulding
             of
             her
             settled
             her
             in
             a
             capacity
             to
             proue
             ;
             like
             as
             the
             seuerall
             parcels
             of
             warme
             mudde
             vpon
             the
             bankes
             of
             Nilus
             ,
             do
             become
             such
             various
             liuing
             creatures
             ,
             by
             the
             last
             action
             of
             the
             enliuening
             sunne
             working
             vpon
             them
             ,
             as
             by
             their
             precede●●t
             dispositions
             and
             circumstances
             they
             were
             designed
             to
             be
             .
             Adde
             to
             this
             ,
             that
             there
             is
             no
             formall
             opposition
             betweene
             two
             such
             Iudgements
             in
             a
             man
             .
             Lett
             the
             one
             of
             them
             be
             (
             for
             example
             )
             that
             it
             is
             good
             for
             him
             to
             go
             to
             a
             feast
             ,
             to
             satisfy
             and
             please
             his
             appetite
             ;
             
             The
             other
             ,
             that
             it
             is
             better
             for
             him
             to
             go
             to
             the
             Church
             to
             pray
             :
             And
             it
             is
             euident
             that
             the
             truth
             of
             this
             latter
             ,
             doth
             not
             contradict
             the
             truth
             of
             the
             other
             ;
             but
             both
             of
             them
             are
             consistent
             together
             .
             If
             then
             he
             dyeth
             with
             his
             soule
             fraught
             with
             these
             two
             Iudgements
             ;
             death
             will
             leaue
             them
             both
             in
             his
             soule
             ;
             each
             of
             them
             stretched
             out
             ,
             ●●n
             such
             sort
             as
             belongeth
             to
             a
             separated
             soule
             ;
             but
             still
             ,
             in
             such
             proportion
             as
             it
             found
             them
             in
             her
             ,
             ●●hen
             it
             came
             to
             deliuer
             her
             out
             of
             her
             body
             .
             So
             that
             ,
             if
             it
             found
             them
             ●●n
             such
             a
             proportion
             that
             the
             Iudgement
             of
             good
             in
             going
             to
             a
             feast
             ,
             did
             clearely
             ouerbeare
             the
             Iudgement
             of
             good
             in
             going
             to
             the
             Church
             ;
             the
             desire
             of
             feasting
             in
             the
             next
             :
             world
             ,
             will
             likewise
             ouerbeare
             in
             ●●er
             the
             desire
             of
             that
             good
             ,
             for
             the
             obtaining
             whereof
             she
             was
             to
             go
             to
             ●●he
             Church
             to
             pray
             .
             And
             although
             ●●ll
             the
             circumstances
             and
             possibility
             of
             going
             to
             a
             feast
             ,
             be
             taken
             ●●way
             ,
             with
             the
             taking
             away
             of
             the
             
             body
             ;
             yet
             ,
             the
             desire
             of
             feasting
             (
             which
             dependeth
             not
             of
             considerations
             to
             be
             made
             in
             the
             next
             world
             ,
             but
             onely
             of
             those
             which
             were
             made
             in
             the
             body
             )
             remaineth
             as
             fresh
             and
             as
             quicke
             as
             it
             was
             when
             the
             Man
             settled
             his
             last
             Iudgement
             and
             resolution
             in
             this
             world
             .
             Nor
             doth
             it
             import
             ,
             that
             a
             separated
             soule
             hath
             no
             tast
             to
             be
             pleased
             with
             meate
             or
             with
             drinke
             .
             For
             ,
             as
             all
             her
             desires
             were
             framed
             in
             the
             body
             ;
             so
             ,
             are
             they
             such
             ,
             as
             belong
             to
             a
             whole
             complete
             man
             ,
             and
             not
             to
             a
             naked
             soule
             .
             And
             therefore
             ,
             she
             desireth
             to
             be
             built
             vp
             againe
             an
             entire
             man
             ,
             and
             to
             wallow
             againe
             in
             such
             sensuall
             pleasures
             as
             then
             prouayled
             with
             her
             .
             To
             which
             I
             may
             adde
             ,
             that
             although
             a
             separated
             soule
             haue
             not
             a
             tast
             to
             relish
             meate
             ,
             yet
             she
             hath
             a
             will
             to
             wish
             for
             it
             .
             And
             this
             will
             ,
             is
             now
             to
             her
             ,
             of
             a
             like
             nature
             ,
             as
             to
             vs
             in
             this
             world
             ,
             the
             wish
             of
             Bea●●i●●de
             ;
             which
             dependeth
             of
             no
             other
             consideration
             ,
             nor
             is
             referred
             to
             any
             furthe●●
             
             End
             ;
             But
             is
             of
             it selfe
             the
             last
             End
             ;
             as
             being
             desired
             for
             its
             owne
             sake
             ;
             and
             not
             vnder
             the
             reglement
             ,
             or
             to
             serue
             for
             obtaining
             of
             any
             thing
             else
             ,
             more
             desired
             then
             it
             .
             Nor
             doth
             it
             prei●●dice
             what
             I
             haue
             here
             determined
             ;
             to
             consider
             ,
             that
             a
             separated
             soule
             ,
             is
             a
             pure
             spirit
             ,
             deliuered
             from
             that
             impugner
             of
             Reason
             ,
             her
             flesh
             ,
             which
             vsed
             to
             draw
             her
             from
             her
             greater
             good
             .
             For
             we
             must
             not
             vnderstand●●
             her
             being
             a
             
               pure
               spirit
               ,
            
             to
             signify
             her
             being
             a●●
             vntainted
             spirit
             :
             for
             she
             is
             wholy
             defiled
             by
             her
             habitation
             in
             the
             body
             .
             But
             she
             is
             called
             
               pure
               ,
            
             by
             negation
             of
             conjunction
             to
             any body
             :
             which
             hindereth
             not
             ,
             but
             that
             she
             may
             haue
             in
             her
             substance
             ,
             the
             spirituall
             effects
             and
             contaminations
             of
             a
             corrupted
             body
             .
             For
             whiles
             she
             and
             her
             body
             were
             but
             one
             thing
             (
             both
             of
             them
             subsisting
             by
             one
             Existence
             )
             the
             agents
             that
             wrought
             vpon
             her
             body
             ,
             did
             build
             and
             qualify
             her
             according
             to
             what
             she
             was
             to
             be
             when
             she
             was
             to
             be
             seuered
             from
             her
             
             body
             ,
             and
             to
             Exist
             by
             her selfe
             .
             Now
             if
             these
             agents
             were
             peruerse
             ones
             ,
             they
             hammered
             out
             such
             effects
             in
             her
             as
             made
             her
             become
             a
             spirituall
             monster
             of
             many
             heads
             ,
             (
             which
             are
             ,
             the
             reluctant
             and
             incompossible
             Principles
             that
             raigne
             in
             her
             )
             each
             of
             them
             drawing
             and
             tearing
             her
             a
             different
             way
             from
             the
             rest
             ;
             as
             in
             the
             next
             Chapter
             I
             shall
             more
             amply
             declare
             .
             And
             although
             she
             erreth
             not
             in
             prosecuting
             her
             iudgements
             and
             desires
             ,
             supposing
             the
             principles
             from
             whence
             they
             spring
             ;
             which
             are
             now
             naturall
             to
             her
             :
             yet
             all
             her
             operations
             ,
             flowing
             out
             of
             those
             :
             principles
             ,
             are
             strangely
             defectiue
             ,
             vgly
             ,
             and
             monstruous
             .
             And
             the
             reason
             why
             her
             Iudgements
             and
             affections
             in
             this
             state
             of
             separation
             ,
             are
             naturall
             to
             her
             and
             vnalterable
             ;
             whereas
             before
             they
             were
             but
             accidentall
             ;
             is
             this
             :
             Whilest
             she
             was
             in
             the
             body
             ,
             there
             was
             no
             thought
             or
             Iudgement
             so
             deepely
             settled
             in
             her
             ,
             but
             (
             by
             reason
             of
             her
             bodies
             subiection
             to
             externe
             agents
             )
             might
             
             be
             weakened
             by
             the
             much
             importunity
             of
             other
             thoughts
             occurring
             to
             her
             and
             pressing
             vpon
             her
             ;
             and
             by
             litle
             and
             litle
             ,
             might
             be
             worne
             away
             and
             forgotten
             :
             And
             therefore
             her
             nature
             ,
             that
             was
             thus
             flexible
             and
             changeable
             in
             her
             Iudgements
             and
             desires
             ,
             resided
             purely
             in
             the
             common
             inclination
             to
             
               Good
            
             in
             abstract
             or
             in
             generall
             ;
             the
             which
             was
             common
             to
             all
             kindes
             of
             desires
             ;
             and
             so
             ,
             onely
             the
             desire
             of
             
               Good
            
             in
             generall
             ,
             was
             naturall
             to
             her
             :
             All
             particular
             desires
             ,
             being
             but
             accidentall
             to
             her
             ;
             and
             such
             ,
             as
             might
             be
             remoued
             by
             extrinsecall
             causes
             and
             agents
             .
             But
             when
             all
             this
             subiection
             of
             her
             to
             such
             agents
             by
             meanes
             of
             her
             body
             ,
             shall
             be
             remooued
             by
             death
             ;
             and
             that
             no
             causes
             shall
             afterwardes
             be
             able
             to
             worke
             vpon
             her
             ;
             and
             that
             she
             herselfe
             shall
             be
             nothing
             else
             but
             a
             
               Being
            
             or
             a
             substance
             left
             out
             of
             these
             impressions
             ,
             the
             stamping
             of
             which
             is
             now
             att
             an
             end
             ;
             Those
             desires
             which
             formerly
             were
             but
             accidentall
             ,
             
             are
             now
             become
             naturall
             to
             her
             .
             And
             whatsoeuer
             she
             loueth
             for
             it selfe
             ,
             remaineth
             settled
             and
             riuetted
             in
             her
             ,
             as
             a
             supreme
             principle
             ;
             ouer
             which
             none
             other
             hath
             any
             authority
             or
             preualence
             ;
             and
             against
             which
             ,
             nothing
             can
             be
             vrged
             to
             infeeble
             it
             .
             And
             in
             the
             meane
             time
             ,
             all
             other
             iudgements
             and
             desires
             that
             are
             lesse
             preualent
             then
             these
             ,
             do
             keepe
             their
             inferior
             rankes
             and
             beings
             ,
             (
             without
             loosing
             ought
             of
             the
             clearenesse
             of
             euidence
             that
             accompanyeth
             them
             )
             vntill
             an
             other
             change
             do
             come
             by
             the
             reioyning
             of
             her
             bodie
             to
             her
             .
             By
             all
             which
             discourse
             it
             appeareth
             ,
             how
             a
             separated
             soule
             that
             is
             badly
             and
             vnequally
             built
             vp
             ;
             is
             free
             from
             error
             and
             falshood
             in
             her
             Iudgements
             ;
             though
             her
             misseplaced
             affections
             and
             the
             improportioned
             composure
             of
             her
             will
             ,
             do
             make
             her
             neglect
             her
             true
             good
             ,
             for
             inferior
             and
             vnworthy
             goods
             .
          
        
         
         
           
             THE
             VIII
             .
             CHAPTER
             .
          
           
             Of
             the
             Misery
             of
             a
             disordered
             soule
             after
             it
             is
             separated
             from
             the
             body
             .
          
           
             HAuing
             cleared
             (
             as
             I
             conceiue
             )
             this
             great
             difficulty
             ;
             I
             shall
             apply
             my selfe
             to
             explicate
             in
             the
             best
             manner
             I
             am
             able
             ,
             the
             different
             states
             ,
             that
             the
             different
             courses
             and
             manners
             of
             liuing
             in
             this
             world
             ,
             do
             settle
             a
             separated
             soule
             in
             .
             These
             may
             be
             comprised
             vnder
             two
             generall
             heads
             .
             For
             ;
             there
             being
             in
             man
             two
             principles
             from
             which
             all
             his
             operations
             do
             spring
             ;
             Reason
             and
             sense
             ;
             his
             soule
             and
             his
             body
             ;
             It
             is
             evident
             that
             according
             as
             either
             of
             these
             swayeth
             and
             hath
             strongest
             influence
             into
             his
             actions
             ,
             his
             course
             of
             life
             is
             to
             receiue
             its
             denomination
             .
             I
             will
             begin
             with
             taking
             a
             short
             suruay
             of
             a
             soule
             torne
             from
             the
             body
             of
             a
             man
             that
             spent
             his
             life
             
             in
             the
             pursuite
             and
             in
             the
             enioying
             of
             sensuall
             obiects
             .
             It
             is
             already
             concluded
             ,
             that
             all
             the
             Iudgements
             and
             desires
             which
             a
             man
             contracteth
             in
             this
             life
             ,
             do
             remaine
             in
             the
             sepated
             soule
             ,
             in
             the
             same
             proportion
             and
             excesse
             ouer
             one
             an
             other
             ,
             as
             they
             were
             here
             .
             It
             hath
             bin
             also
             shewed
             that
             notwithstanding
             such
             a
             soules
             desiring
             a
             particular
             and
             inferior
             good
             ,
             more
             strongly
             then
             she
             doth
             an
             vniuersall
             and
             superior
             one
             :
             yet
             is
             she
             not
             carried
             by
             error
             or
             mistaking
             ,
             to
             preferre
             the
             inferior
             good
             before
             the
             superiour
             ;
             but
             seeth
             clearely
             the
             difference
             that
             in
             truth
             is
             betweene
             them
             ;
             and
             that
             the
             superior
             good
             ,
             is
             of
             its
             owne
             nature
             ,
             preferable
             to
             the
             other
             ;
             though
             ,
             by
             reason
             of
             the
             temper
             she
             is
             in
             ,
             she
             preferreth
             for
             her
             enioyment
             the
             other
             meaner
             good
             .
             Next
             ,
             lett
             vs
             consider
             the
             great
             vehemence
             wherewith
             the
             desires
             of
             a
             separated
             foule
             are
             accompanyed
             .
             Examples
             dayly
             occurre
             to
             vs
             ,
             of
             the
             great
             earnestnesse
             wherewith
             passionate
             
             men
             desire
             and
             prosecute
             the
             obiects
             that
             their
             hartes
             are
             sett
             vpon
             :
             In
             such
             sort
             ,
             that
             neither
             difficulties
             ,
             nor
             dangers
             ,
             can
             diuert
             them
             from
             them
             .
             And
             yet
             ,
             the
             greatest
             and
             violentest
             of
             these
             ,
             is
             not
             comparable
             to
             the
             least
             and
             weakest
             desire
             of
             a
             separated
             soule
             .
             In
             her
             ,
             there
             is
             nothing
             that
             can
             retard
             any
             operation
             that
             she
             is
             about
             :
             as
             in
             bodies
             there
             is
             ;
             vnto
             whom
             ,
             motion
             belongeth
             not
             but
             as
             they
             are
             moued
             by
             an
             other
             thing
             ;
             and
             therefore
             ,
             all
             that
             appertaineth
             to
             them
             in
             regard
             of
             motion
             ,
             is
             in
             a
             manner
             resistance
             to
             it
             ,
             or
             a
             repugnant
             yielding
             to
             what
             is
             too
             stong
             for
             them
             :
             and
             consequently
             ,
             succession
             of
             time
             ,
             and
             conueniency
             of
             place
             ,
             and
             a
             mastering
             power
             in
             the
             agent
             that
             worketh
             vpon
             them
             ,
             are
             required
             to
             all
             corporeall
             motions
             and
             operations
             .
             But
             a
             separated
             soule
             ,
             being
             (
             as
             we
             haue
             formerly
             shewed
             )
             an
             indiuisible
             substance
             ,
             and
             not
             measured
             by
             time
             ,
             nor
             comprehended
             by
             place
             ;
             and
             withall
             ,
             
             her selfe
             being
             the
             principle
             of
             her
             owne
             operations
             (
             which
             are
             nothing
             else
             ,
             but
             her
             very
             being
             what
             she
             is
             )
             It
             followeth
             that
             whatsoeuer
             she
             doth
             or
             desireth
             ,
             is
             ,
             with
             the
             whole
             energy
             of
             her
             Nature
             ;
             who●●e
             force
             and
             actiuity
             beareth
             such
             proportion
             to
             the
             strength
             of
             the
             greatest
             and
             most
             powerfull
             body
             that
             is
             ,
             as
             all
             time
             doth
             to
             an
             instant
             ,
             or
             as
             the
             whole
             extent
             of
             quantity
             doth
             to
             a
             point
             ;
             seeing
             ,
             that
             her
             actiuity
             (
             were
             she
             to
             worke
             )
             reacheth
             to
             all
             place
             ,
             and
             to
             the
             whole
             masse
             of
             corporeall
             magnitude
             ,
             in
             an
             indiuisible
             of
             time
             .
             Now
             ,
             lett
             vs
             apply
             these
             three
             considerations
             ,
             to
             such
             a
             soule
             as
             we
             haue
             proposed
             for
             our
             first
             suruay
             .
             Her
             wearing
             out
             her
             time
             in
             the
             body
             ,
             with
             continuall
             conuersation
             among
             sensuall
             obiects
             ;
             and
             through
             the
             loue
             of
             them
             ,
             her
             neglect
             of
             rationall
             and
             intellectuall
             goods
             ;
             will
             haue
             caused
             ,
             that
             after
             death
             ,
             her
             affections
             to
             them
             ,
             will
             preuaile
             ouer
             these
             latter
             .
             Such
             affections
             ,
             can
             
             not
             be
             conceiued
             to
             be
             ,
             but
             of
             one
             ,
             or
             but
             of
             two
             ,
             or
             but
             of
             a
             few
             ,
             of
             those
             materiall
             obiects
             ;
             but
             of
             many
             ,
             and
             of
             different
             natures
             .
             For
             the
             puddles
             of
             flesh
             and
             blood
             ,
             hauing
             this
             property
             ,
             that
             full
             draughtes
             of
             them
             do
             begett
             a
             satiety
             and
             loathing
             in
             in
             the
             persons
             that
             feede
             greedily
             vpon
             them
             ;
             their
             ouerburthened
             stomakes
             do
             seeke
             to
             please
             themselues
             by
             variety
             ;
             and
             do
             hope
             to
             find
             fresher
             and
             quicker
             delight
             in
             some
             new
             obiect
             .
             Thus
             ,
             they
             trauell
             and
             wander
             as
             farre
             as
             they
             can
             ,
             in
             this
             labirinth
             of
             vanity
             :
             One
             pleasure
             still
             succeeding
             an
             other
             :
             Their
             thoughtes
             sometimes
             bent
             vpon
             richesse
             ,
             otherwhiles
             vpon
             power
             ;
             as
             often
             vpon
             honor
             and
             estimation
             from
             others
             ;
             sometimes
             vpon
             reuenge
             ;
             and
             peraduenture
             continually
             ,
             vpon
             the
             meaner
             obiects
             that
             in
             their
             seuerall
             kindes
             do
             affect
             their
             grosser
             senses
             .
             All
             this
             variety
             of
             affections
             ,
             that
             requireth
             succession
             of
             time
             to
             be
             contracted
             and
             enioyed
             in
             the
             body
             ,
             will
             
             reside
             together
             all
             att
             once
             in
             the
             separated
             soule
             ;
             or
             rather
             ,
             she
             her selfe
             will
             be
             all
             of
             them
             .
             Many
             of
             them
             ,
             will
             be
             incompatible
             with
             one
             an
             other
             :
             yet
             she
             mustendure
             them
             all
             ;
             &
             endure
             euery
             one
             of
             their
             drawing
             her
             a
             different
             way
             :
             like
             those
             vnhappy
             monsters
             that
             some
             historians
             tell
             vs
             of
             ,
             which
             being
             composed
             of
             two
             ,
             or
             of
             more
             ,
             different
             animals
             ,
             vnited
             together
             by
             some
             part
             of
             their
             bodies
             common
             to
             them
             all
             ,
             they
             are
             att
             continuall
             debate
             among
             themselues
             ,
             one
             of
             them
             desiring
             to
             carry
             their
             whole
             loade
             one
             way
             ,
             or
             to
             busy
             themselues
             about
             one
             thing
             ,
             the
             other
             contesting
             against
             that
             .
             But
             the
             incompossible
             affections
             of
             such
             a
             soule
             ,
             are
             yet
             more
             lamentable
             then
             can
             be
             represented
             by
             the
             sad
             conflict
             of
             such
             monsters
             :
             for
             ,
             these
             latter
             ,
             are
             not
             in
             the
             same
             indiuisible
             place
             :
             they
             are
             but
             neere
             one
             an
             other
             ;
             and
             they
             are
             not
             alwayes
             in
             opposition
             ,
             and
             att
             warres
             ,
             betweene
             themselues
             :
             whereas
             ,
             the
             soules
             
             vnhappy
             desires
             ,
             do
             constitute
             and
             build
             vp
             her
             very
             substance
             ;
             which
             being
             indiuisible
             ,
             they
             lye
             alwayes
             together
             in
             the
             same
             indiuisible
             restlesse
             bed
             :
             like
             snarling
             dogges
             ,
             like
             angry
             vipers
             ,
             and
             poysonous
             serpents
             ,
             perpetually
             biting
             and
             tearing
             one
             an
             other
             .
             Nor
             can
             any
             of
             them
             be
             layed
             a
             sleepe
             ,
             for
             one
             single
             moment
             of
             time
             :
             They
             are
             continually
             awake
             ,
             continually
             raging
             ,
             and
             continually
             deuouring
             one
             an
             other
             :
             and
             consequently
             ,
             continually
             deuouring
             thebowels
             of
             that
             wretched
             soule
             that
             harboureth
             them
             .
             Who
             in
             the
             middest
             of
             this
             torment
             and
             misery
             ,
             seeth
             clearely
             that
             it
             can
             neuer
             haue
             end
             ,
             as
             longas
             she
             hath
             being
             ;
             she
             being
             now
             ,
             no
             longer
             subiect
             to
             mutation
             :
             &
             that
             therefore
             she
             must
             remaine
             thus
             ,
             for
             all
             aeternity
             .
             But
             this
             tearing
             her
             in
             pieces
             by
             incompossible
             desires
             ,
             is
             but
             part
             of
             the
             torment
             she
             sustayneth
             :
             She
             is
             so
             vnhappy
             ,
             as
             to
             be
             incapable
             of
             enioying
             any
             one
             of
             those
             obiects
             she
             so
             extremely
             thirsteth
             
             after
             .
             None
             of
             them
             can
             follow
             her
             into
             that
             region
             ,
             where
             she
             now
             dwelleth
             ;
             nor
             hath
             the
             meanes
             or
             instruments
             to
             conuerse
             with
             them
             ,
             were
             it
             possible
             (
             as
             it
             is
             not
             )
             that
             they
             could
             approch
             her
             and
             offer
             themselues
             to
             her
             .
             Consider
             now
             how
             great
             an
             anguish
             endureth
             that
             man
             ,
             who
             hauing
             passionatly
             sett
             his
             hart
             vpon
             some
             beloued
             obiect
             ,
             is
             hindered
             from
             enioying
             it
             .
             The
             proportion
             of
             his
             sorrow
             ,
             will
             be
             according
             to
             the
             proportion
             of
             his
             desire
             ,
             and
             to
             the
             actiuity
             of
             his
             nature
             .
             We
             see
             ,
             how
             much
             the
             griefe
             of
             a
             quicke
             and
             smart
             person
             ,
             exceedeth
             the
             griefe
             of
             a
             dull
             and
             heauy
             one
             :
             and
             particularly
             when
             it
             is
             for
             the
             priuation
             of
             the
             obiect
             that
             he
             prised
             most
             .
             We
             haue
             dayly
             examples
             ,
             of
             men
             ,
             that
             dye
             for
             such
             losses
             .
             How
             strangely
             excessiue
             then
             must
             the
             sorrow
             be
             of
             a
             separated
             soule
             ,
             that
             wanteth
             what
             she
             so
             vehemently
             desireth
             ,
             and
             that
             she
             is
             sure
             she
             shall
             neuer
             attaine
             to
             enioy
             ?
             How
             great
             this
             sorrow
             and
             
             anguish
             is
             ,
             we
             can
             not
             comprehend
             ,
             because
             we
             can
             not
             comprehend
             the
             actiuity
             of
             a
             separated
             soule
             .
             But
             we
             shall
             discouer
             enough
             to
             strike
             vs
             with
             amazemēt
             &
             horror
             att
             the
             sight
             of
             it
             ,
             if
             we
             reflect
             ,
             how
             sorrow
             &
             paine
             worketh
             vpon
             a
             man
             in
             this
             life
             .
             It
             is
             euident
             ,
             that
             euen
             in
             corporeall
             paines
             ,
             it
             is
             not
             the
             body
             that
             feeleth
             that
             which
             tormenteth
             him
             .
             For
             if
             the
             mind
             be
             strongly
             fixed
             vpon
             some
             other
             thought
             ,
             so
             as
             not
             to
             attend
             unto
             what
             passeth
             in
             the
             body
             ,
             or
             that
             by
             outward
             agents
             is
             wrought
             vpon
             it
             ,
             (
             as
             happeneth
             in
             Extasies
             ,
             and
             in
             like
             vehement
             applications
             of
             the
             minde
             an
             other
             way
             )
             the
             man
             feeleth
             neither
             goute
             ,
             nor
             stone
             ,
             nor
             the
             incision
             of
             any
             of
             hislimbes
             ,
             nor
             the
             violent
             action
             of
             fire
             feering
             or
             burning
             any
             of
             his
             sensiblest
             partes
             .
             It
             is
             the
             soule
             then
             that
             feeleth
             all
             such
             paine
             ;
             and
             the
             body
             ,
             with
             its
             senses
             ,
             serueth
             but
             as
             the
             channell
             or
             conduite
             to
             carry
             it
             to
             her
             .
             Much
             more
             is
             it
             out
             of
             all
             question
             ,
             that
             the
             sorrowes
             of
             the
             minde
             ,
             reside
             onely
             
             there
             .
             It
             followeth
             then
             ,
             that
             since
             onely
             the
             soule
             is
             susceptible
             of
             torment
             ;
             a
             separated
             soule
             ,
             must
             necessarily
             be
             lyable
             thereunto
             ,
             in
             an
             infinite
             excesse
             beyond
             what
             an
             embodied
             one
             is
             capable
             of
             .
             Now
             consider
             ,
             how
             all
             the
             euill
             that
             can
             arriue
             to
             her
             ,
             is
             ,
             her
             being
             crossed
             in
             her
             affections
             ,
             and
             her
             being
             depriued
             of
             what
             she
             desireth
             and
             tendeth
             vnto
             with
             greater
             actituity
             and
             pressure
             ,
             then
             that
             wherewith
             the
             weight
             of
             the
             whole
             world
             would
             fall
             backe
             to
             its
             place
             and
             center
             ,
             if
             after
             being
             remooued
             from
             it
             by
             a
             maistering
             force
             ,
             it
             were
             soddainly
             lett
             att
             liberty
             to
             returne
             whither
             its
             grauity
             would
             carry
             it
             .
             And
             from
             hence
             we
             may
             conclude
             what
             a
             state
             of
             violence
             ,
             and
             of
             suffering
             contradiction
             to
             her
             nature
             ,
             must
             such
             a
             soule
             necessarily
             be
             in
             ?
             It
             is
             euident
             ,
             that
             all
             the
             torments
             inuented
             and
             inflicted
             by
             such
             Tyrants
             as
             haue
             bin
             most
             ingenious
             in
             cruelty
             ;
             or
             caused
             by
             the
             violentest
             and
             sharpest
             diseases
             ;
             are
             but
             shaddowes
             to
             
             what
             such
             a
             soule
             endureth
             .
             To
             heighten
             yet
             more
             the
             anguish
             she
             sustaineth
             ;
             she
             looketh
             with
             an
             enuious
             eye
             vpon
             the
             excessiue
             happinesse
             that
             other
             soules
             enioy
             ,
             who
             spent
             their
             time
             in
             storing
             themselues
             with
             such
             true
             goods
             as
             now
             do
             settle
             them
             in
             such
             a
             delightfull
             state
             :
             shee
             seeth
             how
             easy
             it
             had
             bin
             for
             her
             to
             haue
             made
             her selfe
             one
             of
             that
             happy
             number
             :
             and
             how
             foolishly
             she
             tooke
             more
             paines
             to
             render
             her selfe
             thus
             miserable
             ,
             then
             they
             haue
             done
             to
             attaine
             Beatitude
             :
             since
             the
             ones
             course
             ,
             was
             a
             calme
             smooth
             progresse
             in
             the
             high
             way
             that
             nature
             herselfe
             traced
             out
             to
             them
             ,
             and
             to
             all
             men
             else
             that
             haue
             the
             good
             fortune
             to
             discerne
             it
             :
             and
             the
             others
             ,
             was
             a
             continuall
             toylesome
             wandring
             in
             the
             rugged
             and
             stony
             by-pathes
             ,
             full
             of
             bryars
             and
             thornes
             ,
             where
             ineuitable
             precipices
             surrounded
             them
             on
             euery
             hand
             .
             And
             she
             seeth
             that
             the
             thinges
             for
             which
             shee
             tooke
             all
             this
             paines
             ,
             and
             for
             which
             
             she
             now
             endureth
             so
             much
             ,
             and
             lost
             so
             much
             ;
             were
             most
             vnworthy
             and
             most
             contemptible
             pleasures
             ;
             not
             deseruing
             the
             name
             of
             pleasures
             ,
             euen
             whiles
             they
             were
             enioyed
             in
             their
             greatest
             height
             ;
             that
             she
             is
             ashamed
             ,
             and
             hath
             horror
             ,
             to
             thinke
             of
             :
             And
             yet
             ,
             so
             wretchedly
             vnhappy
             she
             is
             ,
             that
             she
             can
             not
             choose
             but
             preferre
             them
             infinitly
             aboue
             those
             true
             goods
             ,
             which
             att
             the
             same
             time
             she
             seeth
             do
             in
             reality
             and
             in
             solide
             estimation
             more
             infinitely
             surpasse
             them
             ;
             And
             which
             therefore
             she
             can
             not
             forbeare
             louing
             and
             desiring
             with
             a
             most
             vehement
             earnestnesse
             ,
             though
             not
             so
             much
             as
             the
             mastering
             affections
             that
             tyrannise
             ouer
             her
             .
             And
             consequently
             she
             is
             most
             vnhappy
             ,
             vpon
             that
             score
             too
             ;
             since
             her
             misplaced
             affections
             ,
             haue
             rendered
             her
             incapable
             of
             enioying
             any
             pleasure
             in
             them
             .
             How
             miserable
             must
             we
             conclude
             such
             a
             soule
             to
             be
             ,
             though
             she
             remained
             in
             this
             state
             for
             neuer
             so
             short
             a
             while
             ?
             But
             when
             we
             consider
             ,
             
             how
             she
             is
             to
             remaine
             in
             this
             condition
             for
             all
             aeternity
             ;
             that
             nothing
             can
             neuer
             happen
             to
             comfort
             her
             ,
             or
             to
             asswage
             her
             torments
             ,
             much
             lesse
             to
             lay
             them
             a
             sleepe
             for
             one
             small
             moment
             of
             time
             ;
             that
             she
             is
             certaine
             they
             will
             dure
             for
             euer
             all
             in
             a
             heape
             ,
             and
             each
             single
             by
             it selfe
             ,
             corroding
             her
             bowels
             with
             the
             same
             raging
             violence
             ;
             what
             distresse
             ,
             what
             horror
             ,
             what
             despaire
             must
             she
             be
             in
             ?
             If
             the
             looking
             vpon
             eternity
             with
             our
             faint
             eyes
             ,
             and
             the
             taking
             such
             a
             poore
             scantling
             of
             it
             as
             we
             are
             able
             ,
             by
             adding
             of
             the
             greatest
             numbers
             we
             can
             comprehend
             in
             our
             fansies
             to
             others
             as
             great
             as
             they
             ;
             then
             ,
             multiplying
             them
             betweene
             themselues
             ,
             and
             with
             their
             productes
             ,
             till
             we
             haue
             wearyed
             out
             our selues
             ,
             and
             exhausted
             the
             rules
             of
             Arithmetike
             and
             Algebra
             ,
             in
             counting
             millions
             of
             yeares
             that
             it
             is
             to
             endure
             :
             And
             yet
             after
             all
             ,
             we
             find
             that
             we
             haue
             not
             attained
             to
             so
             much
             as
             a
             shadow
             of
             that
             all
             comprising
             ,
             neuer
             ending
             ,
             eternity
             :
             so
             
             that
             we
             grow
             giddy
             with
             seeking
             to
             summe
             vp
             such
             an
             endlesse
             account
             :
             What
             should
             we
             conceiue
             will
             be
             the
             sense
             ,
             the
             horror
             ,
             and
             the
             despaire
             ,
             of
             such
             a
             soule
             ;
             who
             by
             the
             superiority
             of
             her
             nature
             hath
             now
             full
             knowledge
             ,
             in
             its
             most
             horride
             semblance
             ,
             of
             that
             dreadfull
             eternity
             ,
             whose
             bare
             shaddow
             (
             or
             scarce
             so
             much
             )
             striketh
             vs
             into
             such
             an
             amazement
             and
             affright
             ?
          
           
             By
             this
             little
             (
             very
             little
             ,
             in
             respect
             of
             what
             this
             subiect
             requireth
             )
             Your
             Lordship
             will
             conceiue
             ,
             what
             apprehension
             I
             make
             of
             the
             state
             of
             a
             separated
             soule
             built
             vp
             of
             improportionable
             and
             vnequall
             iudgements
             ,
             by
             hauing
             in
             this
             life
             entertained
             her selfe
             totally
             or
             chiefely
             with
             materiall
             obiects
             ,
             and
             settled
             her
             mastering
             affections
             on
             them
             .
          
        
         
         
           
             THE
             IX
             .
             CHAPTER
             .
          
           
             Of
             the
             Beatitude
             of
             a
             well
             ordered
             soule
             ,
             after
             its
             separation
             from
             the
             body
             .
          
           
             IT
             is
             now
             time
             that
             veturne
             ouer
             the
             leafe
             ,
             and
             take
             a
             view
             of
             an
             other
             soule
             ,
             that
             in
             this
             life
             hath
             cultiuated
             her
             knowledges
             and
             affections
             to
             the
             best
             aduantage
             ;
             and
             hath
             employed
             her selfe
             ,
             about
             intellectuall
             and
             re●●ll
             goods
             ;
             and
             hath
             contracted
             a
             loue
             of
             them
             ;
             and
             in
             comparison
             of
             them
             ,
             neglecteth
             the
             other
             muddy
             ones
             that
             belong
             to
             flesh
             and
             blood
             .
             It
             is
             euident
             out
             of
             what
             I
             haue
             formerly
             said
             ,
             that
             the
             affections
             of
             such
             a
             soule
             ,
             when
             she
             shall
             be
             out
             of
             the
             body
             ,
             will
             be
             wholly
             bent
             vpon
             intellectuall
             goods
             ;
             as
             ,
             knowledge
             ,
             and
             truth
             ;
             and
             that
             if
             she
             enioy
             them
             ,
             she
             will
             be
             contented
             and
             happy
             .
             That
             she
             shall
             enioy
             them
             ,
             
             is
             already
             concluded
             ;
             when
             we
             shewed
             ,
             how
             euery
             separated
             soule
             ,
             is
             endowed
             with
             fulnesse
             of
             knowledge
             ,
             and
             shall
             vnderstand
             and
             know
             all
             that
             is
             knowable
             in
             nature
             ;
             which
             importeth
             ,
             All
             that
             is
             ,
             that
             euer
             was
             ,
             and
             that
             euer
             shall
             be
             :
             And
             that
             she
             shall
             know
             all
             this
             ,
             truly
             without
             any
             admixture
             of
             falsehood
             or
             error
             .
             But
             what
             degree
             of
             happinesse
             she
             shall
             be
             in
             by
             such
             knodwledge
             ,
             is
             that
             which
             we
             are
             to
             inquire
             into
             :
             In
             doing
             whereof
             ,
             we
             shall
             be
             faine
             to
             take
             ou●●
             measures
             ,
             by
             discoursing
             comparatiuely
             of
             her
             delightes
             ,
             to
             such
             as
             do
             delight
             a
             soule
             in
             this
             life
             ;
             since
             such
             a
             soule
             is
             so
             noble
             a
             creature
             ,
             and
             so
             aboue
             our
             reach
             ,
             that
             we
             are
             not
             able
             to
             iudge
             positiuely
             of
             her
             by
             looking
             singly
             .
             on
             her selfe
             ,
             in
             her
             owne
             nature
             .
             How
             great
             the
             pleasures
             of
             sense
             are
             ,
             is
             but
             too
             easie
             to
             apprehend
             .
             Mankinde
             is
             continually
             too
             conuersant
             with
             them
             ,
             to
             be
             ignorant
             of
             them
             .
             And
             so
             powerfull
             they
             are
             ,
             that
             we
             
             dayly
             see
             men
             of
             excellentest
             partes
             ,
             sacrifice
             their
             whole
             liues
             to
             the
             purchasing
             and
             enioying
             of
             them
             .
             But
             if
             we
             compare
             them
             with
             the
             pleasures
             of
             the
             minde
             ,
             euen
             in
             this
             world
             ;
             we
             shall
             find
             that
             in
             respect
             of
             them
             ,
             they
             are
             flatt
             ,
             meane
             ,
             brutall
             ,
             and
             inconsiderable
             .
             We
             see
             dayly
             examples
             of
             persons
             ,
             that
             hauing
             bin
             deepest
             immersed
             in
             those
             ,
             (
             and
             therefore
             can
             not
             be
             suspected
             ,
             to
             want
             the
             skill
             of
             gusting
             them
             )
             as
             soone
             as
             they
             haue
             come
             to
             relish
             the
             superior
             delightes
             that
             are
             afforded
             by
             Intellectual
             goods
             (
             for
             euery
             tast
             is
             not
             presently
             fitted
             for
             them
             ;
             being
             depraued
             by
             preoccupation
             of
             the
             others
             )
             they
             grow
             to
             despise
             the
             entertainements
             and
             obiects
             that
             formerly
             were
             the
             Idols
             of
             their
             affections
             ;
             and
             do
             acknowledge
             ,
             that
             one
             houre
             of
             contemplation
             of
             some
             noble
             truth
             ,
             outweigheth
             in
             the
             scale
             of
             pleasure
             ,
             yeares
             of
             such
             delightes
             as
             belong
             to
             sense
             .
             But
             I
             must
             not
             content
             myselfe
             ,
             
             with
             producing
             examples
             or
             authorities
             ,
             to
             your
             Lordship
             :
             Such
             arguments
             are
             to
             be
             vsed
             onely
             to
             those
             that
             can
             not
             penetrate
             into
             the
             natures
             and
             causes
             of
             thinges
             .
             You
             will
             expect
             from
             me
             ,
             that
             I
             should
             lay
             the
             groundes
             ,
             why
             Intellectuall
             pleasures
             ,
             do
             ,
             of
             their
             owne
             nature
             ,
             affect
             a
             man
             more
             then
             corporeall
             ones
             .
             This
             is
             easily
             and
             presently
             done
             ,
             if
             we
             but
             consider
             what
             it
             is
             in
             Man
             that
             is
             affected
             with
             pleasure
             :
             euen
             with
             sensuall
             pleasure
             .
             And
             as
             before
             ,
             in
             point
             of
             paine
             ;
             so
             here
             ,
             vpon
             the
             same
             principles
             ,
             we
             shall
             finde
             ,
             that
             it
             is
             not
             the
             body
             ,
             but
             the
             soule
             ,
             that
             is
             affected
             with
             pleasure
             ,
             and
             that
             the
             body
             and
             senses
             ,
             do
             but
             serue
             to
             conuey
             the
             outward
             obiects
             or
             motions
             ,
             to
             the
             tribunall
             of
             the
             minde
             ;
             who
             onely
             sauoureth
             and
             embraceth
             them
             vnder
             the
             notion
             of
             delightfull
             .
             If
             she
             be
             distraught
             an
             other
             way
             ,
             with
             some
             strong
             thought
             that
             carrieth
             her
             from
             the
             present
             obiects
             and
             company
             ;
             
             be
             the
             man
             att
             other
             times
             neuer
             so
             much
             affected
             with
             musike
             ,
             (
             for
             example
             )
             or
             with
             pictures
             and
             statues
             ,
             or
             with
             parfumes
             ,
             or
             with
             pleasant
             wines
             ,
             or
             with
             like
             entertainements
             of
             the
             senses
             :
             All
             these
             may
             beate
             att
             their
             dores
             ;
             and
             yet
             he
             be
             so
             farre
             from
             being
             then
             delighted
             with
             them
             ,
             that
             he
             will
             not
             so
             much
             as
             haue
             taken
             notice
             of
             them
             .
             If
             then
             it
             be
             the
             soule
             onely
             that
             tasteth
             pleasure
             ,
             she
             onely
             being
             capable
             of
             cognition
             and
             able
             to
             make
             reflexion
             ,
             (
             which
             are
             necessary
             circumstances
             to
             the
             enioying
             of
             pleasure
             )
             It
             followeth
             necessarily
             that
             in
             a
             well
             composed
             man
             ,
             those
             delights
             must
             affect
             him
             most
             ,
             that
             are
             most
             agreable
             and
             proportionable
             to
             that
             part
             of
             him
             by
             which
             he
             is
             delighted
             .
             He
             who
             feeleth
             not
             this
             truth
             experimentally
             within
             himselfe
             ,
             may
             be
             said
             to
             haue
             the
             complexion
             of
             his
             soule
             spoyled
             ;
             like
             those
             ill
             gouerned
             maydes
             ,
             who
             by
             feeding
             on
             trash
             of
             bad
             nourishement
             ,
             do
             
             gett
             the
             greene
             sickenesse
             ;
             and
             then
             do
             loath
             meates
             of
             wholesome
             iuices
             .
             For
             ,
             the
             truth
             is
             (
             though
             it
             fall
             not
             within
             the
             compasse
             of
             this
             discourse
             )
             that
             humane
             nature
             hath
             bin
             corrupted
             in
             its
             very
             source
             ;
             like
             a
             child
             that
             sucketh
             contagion
             from
             an
             infected
             nurse
             ;
             and
             is
             deliuered
             ouer
             ,
             to
             ill
             affections
             ,
             and
             to
             ignorance
             of
             what
             is
             good
             for
             it
             .
             Now
             ,
             the
             proper
             businesse
             of
             the
             soule
             ,
             is
             the
             enriching
             her selfe
             with
             knowledge
             ;
             and
             her
             satisfaction
             and
             contentement
             ,
             is
             the
             contemplation
             of
             truth
             .
             If
             the
             doing
             that
             ,
             in
             the
             lowest
             and
             meanest
             subiect
             of
             knowledge
             ,
             (
             qnantity
             ,
             which
             is
             but
             the
             accident
             and
             attendant
             of
             bodyes
             ;
             out
             of
             the
             consideration
             of
             which
             ,
             Geometry
             hath
             its
             birth
             )
             and
             whose
             verities
             haue
             no
             reall
             existence
             in
             nature
             ;
             but
             may
             seeme
             in
             respect
             of
             solide
             substances
             ,
             to
             be
             but
             fine
             cobbewebbes
             spunne
             in
             the
             ayre
             ;
             If
             that
             (
             I
             say
             )
             do
             oftentimes
             carry
             men
             of
             strongest
             partes
             and
             iudgement
             
             by
             the
             delight
             and
             pleasure
             they
             find
             therein
             ,
             to
             the
             neglect
             of
             all
             sensuall
             pleasures
             ,
             and
             euen
             of
             their
             life
             it selfe
             ;
             How
             great
             may
             we
             thinke
             must
             the
             delight
             be
             of
             him
             that
             should
             haue
             the
             solide
             knowledge
             of
             whole
             Nature
             it selfe
             ,
             and
             of
             all
             her
             reall
             and
             numerous
             progeny
             ?
             If
             the
             contemplation
             of
             a
             few
             lines
             ,
             Angles
             ,
             and
             figures
             ,
             whose
             Existence
             is
             no
             were
             considerable
             but
             in
             the
             braine
             and
             fansy
             of
             him
             that
             playeth
             with
             them
             (
             for
             they
             are
             but
             like
             sport
             and
             exercise
             to
             the
             minde
             ,
             to
             gett
             her
             an
             appetite
             to
             meate
             of
             solider
             nourishement
             )
             can
             carry
             away
             with
             the
             delightfullnesse
             of
             it
             such
             a
             man
             as
             Archimedes
             (
             one
             of
             the
             greatest
             wits
             that
             euer
             were
             )
             so
             farre
             ,
             as
             rather
             to
             part
             with
             his
             life
             ,
             then
             with
             so
             pleasing
             a
             thought
             :
             What
             pleasure
             must
             there
             be
             in
             considering
             the
             whole
             machine
             of
             the
             Vniuerse
             ,
             and
             of
             all
             the
             bodies
             that
             are
             contained
             in
             it
             ?
             to
             behold
             the
             beautifull
             proportion
             and
             symmetry
             ,
             
             that
             is
             in
             euery
             part
             of
             it
             ?
             the
             admirable
             connexion
             ,
             that
             is
             betweene
             each
             one
             of
             them
             ?
             the
             nature
             of
             euery
             one
             in
             particular
             ?
             and
             the
             long
             chaine
             of
             causes
             and
             effects
             ,
             that
             runneth
             trough
             them
             all
             ,
             and
             comprehendeth
             them
             all
             ?
             But
             when
             from
             hence
             ,
             we
             raise
             our selues
             aboue
             all
             this
             ,
             and
             discouer
             a
             new
             world
             (
             infinitely
             greater
             then
             all
             this
             )
             of
             pure
             intellectuall
             creatures
             ;
             that
             haue
             no
             allay
             of
             quantity
             or
             of
             bodilinesse
             ;
             that
             are
             not
             measured
             by
             time
             ;
             that
             are
             not
             comprised
             in
             place
             ;
             that
             are
             stored
             with
             infinite
             knowledge
             ;
             and
             that
             enioy
             all
             possible
             blisse
             and
             happinesse
             ,
             all
             at
             once
             ;
             And
             that
             this
             
               all
               att
               once
               ,
            
             shall
             be
             stretched
             out
             to
             a
             neuer
             ending
             Eternity
             :
             what
             wordes
             can
             expresse
             ,
             how
             this
             thought
             mu●●
             needes
             affect
             him
             that
             penetrater●●
             duely
             into
             it
             ?
             But
             ,
             when
             to
             all
             this
             he
             addeth
             ,
             that
             these
             are
             not
             bar●●
             truths
             which
             are
             onely
             pleasant
             t●●
             looke
             vpon
             ,
             and
             do
             not
             concern●●
             him
             in
             his
             owne
             particular
             :
             but
             tha●●
             
             indeed
             ,
             whiles
             he
             contemplateth
             their
             nature
             ,
             he
             informeth
             himselfe
             of
             his
             owne
             :
             And
             that
             he
             doth
             not
             study
             this
             mappe
             ,
             like
             a
             scholler
             that
             is
             learning
             Geography
             ;
             but
             like
             an
             Emperor
             ,
             an
             Alexander
             ,
             that
             is
             prouiding
             to
             make
             himselfe
             master
             of
             the
             whole
             region
             he
             seeth
             there
             abridged
             before
             him
             (
             for
             to
             such
             a
             state
             ,
             his
             soule
             will
             arriue
             ,
             when
             she
             shall
             be
             out
             of
             the
             body
             )
             What
             soule-rauishing
             pleasure
             can
             we
             conceiue
             he
             then
             enioyeth
             ?
             How
             litle
             must
             he
             sett
             by
             all
             the
             fond
             toyes
             that
             vulgar
             people
             busy
             themselues
             about
             ?
             And
             how
             contemptible
             and
             base
             must
             he
             iudge
             all
             those
             pleasures
             that
             affect
             the
             senses
             ,
             in
             respect
             of
             this
             that
             now
             filleth
             ,
             swelleth
             ,
             and
             enlargeth
             his
             soule
             ?
             Yet
             all
             this
             is
             but
             a
             shaddow
             ;
             nay
             it
             is
             not
             so
             much
             ;
             it
             is
             nothing
             ;
             in
             respect
             of
             the
             pleasure
             of
             a
             separated
             soule
             that
             during
             her
             habitation
             in
             the
             body
             ,
             cultiuated
             these
             thoughtes
             :
             Which
             we
             shall
             the
             better
             discerne
             ,
             ●f
             we
             examine
             the
             differences
             that
             
             are
             betweene
             the
             cognitions
             ,
             from
             whence
             spring
             the
             pleasures
             ,
             of
             an
             embodyed
             ,
             and
             of
             a
             separated
             soule
             .
             When
             a
             man
             knoweth
             any
             thing
             ,
             his
             soule
             speculateth
             the
             fantasmes
             that
             are
             in
             his
             braine
             ;
             and
             by
             reflexion
             vpon
             his
             knowledge
             ,
             he
             is
             delighted
             with
             it
             :
             and
             the
             more
             present
             he
             maketh
             it
             to
             himselfe
             by
             close
             reflection
             ,
             the
             more
             is
             his
             delight
             :
             But
             the
             knowledge
             of
             a
             separated
             soule
             ,
             is
             alwayes
             essentially
             present
             to
             her
             ;
             it
             is
             her
             very
             selfe
             ;
             her
             owne
             very
             Essence
             &
             substance
             :
             which
             can
             not
             choose
             but
             affect
             her
             more
             vigourously
             and
             liuely
             ,
             then
             what
             is
             but
             knocking
             att
             her
             dore
             .
             Next
             ,
             a
             man
             can
             thinke
             of
             but
             one
             single
             thing
             att
             a
             time
             ;
             and
             att
             that
             present
             ,
             be
             delighted
             with
             that
             onely
             :
             which
             is
             ,
             because
             his
             soule
             not
             being
             able
             to
             worke
             whiles
             i●●
             is
             in
             the
             body
             ,
             but
             by
             meanes
             of
             the
             fantasmes
             in
             the
             braine
             ;
             and
             they
             being
             materiall
             obiects
             ,
             and
             residing
             in
             a
             materiall
             place
             ;
             the
             on●●
             of
             them
             shouldereth
             out
             his
             fellowes
             ,
             
             whenfoeuer
             he
             cometh
             to
             the
             narrow
             window
             by
             which
             he
             is
             to
             shew
             himselfe
             ,
             and
             to
             giue
             an
             account
             of
             himselfe
             ,
             to
             the
             soule
             .
             But
             a
             separated
             soule
             ,
             shall
             in
             the
             same
             indiuisible
             of
             time
             ,
             reflect
             vpon
             all
             ,
             and
             euery
             least
             circumstance
             that
             she
             knoweth
             ;
             which
             is
             ,
             all
             that
             she
             gained
             knowledge
             of
             during
             her
             whole
             abode
             in
             the
             body
             ;
             and
             all
             that
             can
             be
             deduced
             out
             of
             that
             :
             which
             (
             as
             I
             haue
             formerly
             shewed
             )
             is
             all
             that
             is
             ,
             or
             euer
             was
             ,
             in
             the
             world
             ,
             or
             euer
             shall
             or
             can
             be
             .
             And
             she
             shall
             haue
             perfect
             knowledge
             ,
             not
             onely
             of
             euery
             one
             in
             particular
             ;
             and
             of
             all
             the
             causes
             ,
             effects
             ,
             conformities
             ,
             contrarieties
             ,
             and
             such
             other
             circumstances
             as
             immediatly
             belong
             to
             euery
             one
             of
             them
             :
             But
             shall
             also
             see
             the
             connexion
             that
             euery
             one
             hath
             with
             euery
             one
             :
             how
             the
             seuerall
             linkes
             of
             this
             admirable
             chaine
             that
             containeth
             all
             that
             is
             in
             the
             world
             ,
             from
             highest
             to
             lowest
             ,
             are
             so
             fitted
             to
             one
             an
             other
             ,
             that
             if
             any
             one
             of
             
             them
             were
             but
             broken
             or
             in
             disorder
             ,
             all
             would
             fall
             in
             pieces
             ;
             and
             withall
             ,
             are
             made
             with
             such
             powerfull
             art
             ,
             that
             euery
             one
             of
             them
             is
             a
             support
             and
             a
             strengthning
             to
             all
             the
             rest
             :
             So
             that
             the
             whole
             empire
             of
             nature
             must
             be
             destroyed
             ,
             before
             there
             can
             be
             the
             least
             failing
             in
             any
             of
             the
             meanest
             of
             them
             .
             In
             the
             third
             place
             ,
             lett
             vs
             consider
             how
             an
             embodyed
             soules
             knowledge
             is
             but
             a
             kind
             of
             passion
             or
             impression
             from
             outward
             obiects
             ;
             and
             in
             all
             her
             operations
             ,
             is
             dulled
             by
             her
             heauy
             and
             resistent
             copartner
             :
             But
             a
             separated
             soule
             ,
             is
             a
             pure
             actiuity
             ;
             a
             subsistent
             forme
             ;
             no
             potentiality
             or
             resistance
             belonging
             to
             it
             :
             So
             that
             nothing
             among
             bodies
             ,
             can
             expresse
             the
             nature
             and
             manner
             of
             its
             working
             .
             It
             were
             too
             litle
             ,
             farre
             ,
             to
             say
             that
             her
             operations
             are
             like
             the
             soddainenesse
             of
             the
             sunnes
             illuminating
             the
             whole
             hemisphere
             ,
             or
             like
             the
             quicke
             violence
             of
             lightening
             ,
             when
             in
             the
             twinkle
             of
             an
             eye
             it
             reacheth
             from
             East
             to
             West
             ,
             and
             teareth
             vast
             trees
             〈◊〉
             
             by
             the
             rootes
             ,
             and
             ouerturneth
             solidest
             buildinges
             :
             for
             betweene
             such
             ,
             and
             the
             weake
             creeping
             of
             a
             snaile
             ,
             there
             is
             some
             proportion
             ;
             but
             betweene
             the
             other
             ,
             none
             att
             all
             .
             In
             the
             fourth
             place
             ,
             lett
             vs
             consider
             how
             the
             pleasures
             of
             this
             life
             consist
             in
             succession
             .
             When
             one
             part
             of
             them
             is
             ,
             the
             other
             partes
             of
             it
             are
             not
             .
             Or
             rather
             ,
             no
             part
             of
             them
             is
             present
             .
             For
             you
             can
             not
             assigne
             ,
             not
             so
             much
             as
             with
             your
             thought
             ,
             any
             present
             moment
             ;
             but
             whiles
             you
             are
             thinking
             of
             it
             ,
             it
             vanisheth
             .
             If
             the
             
               Now
            
             which
             you
             would
             pitch
             vpon
             ,
             be
             more
             then
             an
             indiuisible
             instant
             ,
             part
             of
             it
             is
             past
             ,
             and
             the
             other
             part
             not
             yet
             come
             :
             what
             you
             graspe
             art
             ,
             to
             stay
             it
             from
             sliding
             by
             you
             ,
             is
             such
             an
             indiuisible
             as
             may
             be
             called
             nothing
             ;
             and
             yet
             that
             nothing
             ,
             whiles
             you
             are
             but
             thinking
             
               Here
               it
               is
               ,
            
             is
             flowne
             as
             much
             out
             of
             your
             reach
             as
             the
             first
             houre
             the
             world
             was
             created
             in
             .
             On
             the
             other
             side
             ;
             the
             pleasures
             of
             a
             separated
             soule
             ,
             are
             stretched
             out
             as
             farreias
             Eternity
             extendeth
             
             it selfe
             ;
             by
             an
             vninterrupted
             succession
             ,
             of
             continuall
             enioying
             without
             any
             diuisibility
             ,
             or
             subsequent
             or
             precedent
             partes
             ,
             of
             its
             durance
             :
             And
             do
             comprehend
             all
             sucession
             ,
             all
             time
             ,
             (
             were
             it
             multiplyed
             by
             the
             sandes
             of
             the
             sea
             ,
             vpon
             millions
             of
             yeares
             ;
             and
             infinitely
             beyond
             all
             that
             )
             not
             in
             one
             permanent
             and
             standing
             
               Now
               ,
            
             of
             actuall
             comprehension
             of
             them
             by
             Existence
             (
             which
             belongeth
             onely
             to
             God
             )
             but
             in
             an
             assurance
             and
             euident
             certainty
             ,
             that
             her
             present
             happy
             cōdition
             is
             lyable
             to
             no
             change
             ,
             to
             no
             vicissitude
             ,
             to
             no
             diminution
             ,
             to
             no
             ebbing
             and
             flowing
             .
             The
             pleasures
             that
             would
             require
             millions
             of
             yeares
             to
             tast
             them
             all
             (
             and
             infinitely
             more
             )
             are
             here
             by
             a
             strange
             Alchymy
             distilled
             and
             exalted
             into
             a
             quintessence
             of
             one
             minute
             ,
             which
             minute
             is
             fixed
             for
             euer
             from
             fleeting
             ,
             is
             permanent
             ,
             can
             neuer
             fade
             ,
             or
             the
             pleasures
             of
             it
             relent
             in
             the
             least
             degree
             .
             And
             in
             the
             last
             place
             ,
             let
             vs
             consider
             how
             great
             an
             allay
             to
             all
             the
             pleasures
             of
             
             this
             life
             ,
             is
             ,
             the
             casuality
             of
             them●●
             the
             thought
             that
             they
             may
             betaken
             from
             him
             who
             enioyeth
             them
             ,
             or
             he
             from
             them
             ;
             and
             ,
             that
             griefes
             and
             sorrowes
             may
             succeede
             to
             the
             happiest
             humane
             condition
             that
             can
             be
             imagined
             ;
             is
             enough
             to
             sower
             it
             all
             .
             But
             a
             separated
             soule
             is
             secure
             that
             she
             can
             neuer
             haue
             her
             state
             changed
             .
             She
             knoweth
             ,
             that
             for
             all
             aeternity
             ,
             it
             will
             euer
             be
             the
             fame
             .
             Her
             pleasure
             being
             the
             result
             of
             her
             knowledge
             ,
             she
             seeth
             clearely
             that
             there
             are
             but
             three
             gates
             by
             which
             any
             change
             can
             come
             in
             vpon
             it
             :
             And
             if
             all
             these
             be
             safely
             barred
             &
             fenced
             ,
             she
             is
             out
             of
             danger
             or
             any
             mutation
             .
             These
             three
             ,
             are
             ;
             either
             her selfe
             ,
             who
             is
             the
             knower
             ;
             or
             the
             obiects
             ,
             which
             she
             knoweth
             ;
             or
             the
             knowledge
             ,
             that
             she
             hath
             of
             them
             .
             As
             for
             her selfe
             ;
             her
             Indiuisibility
             ,
             and
             her
             immateriality
             ,
             do
             exempt
             her
             ,
             both
             from
             any
             inward
             principles
             of
             fayling
             within
             her selfe
             ,
             and
             from
             the
             power
             of
             any
             outward
             Agents
             working
             to
             her
             preiudice
             .
             
             And
             therefore
             ,
             on
             that
             side
             ,
             she
             is
             immutable
             .
             As
             for
             the
             obiects
             she
             knoweth
             ;
             there
             can
             arriue
             no
             change
             in
             them
             ,
             in
             regard
             of
             her
             :
             for
             though
             some
             of
             them
             be
             subiect
             to
             the
             empire
             of
             time
             ,
             and
             consequently
             are
             alwayes
             in
             a
             fleeting
             and
             changing
             condition
             ;
             yet
             ,
             those
             changes
             she
             is
             aware
             of
             ;
             they
             are
             all
             present
             to
             her
             :
             so
             that
             if
             they
             did
             not
             change
             according
             to
             the
             law
             setled
             for
             their
             change
             ,
             which
             she
             is
             fully
             acquinted
             with
             ;
             there
             would
             be
             a
             change
             in
             them
             ,
             in
             respect
             of
             her
             .
             Lastly
             ;
             her
             knowledge
             ,
             can
             admitt
             no
             change
             ;
             since
             nothing
             of
             what
             she
             knoweth
             ,
             can
             euer
             be
             lost
             by
             her
             ;
             it
             being
             all
             as
             indefectible
             as
             her selfe
             ;
             and
             indeed
             ,
             her
             very
             selfe
             ●●
             Neyther
             can
             she
             purchase
             any
             new
             knowledge
             to
             contradict
             or
             weaken
             what
             she
             already
             knoweth
             ;
             since
             she
             already
             knoweth
             all
             that
             is
             knowable
             .
             And
             thus
             it
             is
             euident
             ,
             that
             her
             pleasure
             ,
             being
             built
             vpon
             these
             indefectible
             and
             vnchangeable
             foundations
             ,
             is
             immutable
             ,
             
             and
             will
             last
             in
             the
             same
             height
             for
             all
             〈◊〉
             :
             And
             of
             this
             ,
             she
             is
             most
             certaine
             ;
             and
             consequently
             enioyeth
             her
             happinesse
             with
             all
             security
             .
             Lett
             vs
             now
             summe
             vp
             the
             account
             we
             ha●●e
             bin
             making
             of
             a
             happy
             soules
             ioyes
             ;
             and
             we
             shall
             finde
             the
             product
             ●●o
             great
             as
             will
             amaze
             vs
             .
             We
             haue
             found
             ,
             how
             the
             pleasure
             of
             the
             soule
             ,
             consi●●teth
             in
             knowledge
             ;
             or
             ,
             at
             least
             ,
             is
             a
             result
             of
             knowledge
             .
             And
             to
             preuent
             ,
             that
             sensuall
             men
             may
             not
             thinke
             ●●his
             to
             be
             but
             a
             dull
             and
             flatt
             pleasure
             ,
             in
             respect
             of
             the
             poinant
             ones
             that
             the
             body
             seemeth
             to
             be
             〈◊〉
             of
             ,
             we
             haue
             shewed
             ,
             how
             euen
             all
             corporeall
             pleasures
             ,
             are
             no
             otherwise
             pleasures
             then
             as
             they
             affect
             the
             soule
             ;
             and
             that
             it
             is
             onely
             shee
             ,
             who
             is
             delighted
             with
             them
             :
             And
             that
             her
             ●●ne
             proper
             and
             immediate
             pleasure
             ,
             doth
             affect
             her
             ,
             euen
             in
             this
             life
             ,
             without
             comparison
             more
             then
             those
             turbulent
             ones
             which
             come
             to
             her
             by
             the
             conduites
             of
             her
             senses
             ,
             after
             that
             custome
             and
             due
             
             perception
             of
             them
             hath
             once
             rendered
             them
             familiar
             to
             her
             ,
             and
             hath
             restored
             her
             to
             the
             gouernement
             of
             that
             Common
             wealth
             which
             her
             vassals
             had
             gotten
             possession
             of
             in
             her
             minority
             ,
             and
             whiles
             (
             as
             I
             may
             say
             )
             she
             was
             in
             her
             cradle
             and
             not
             yet
             awake
             .
             We
             haue
             found
             ,
             that
             this
             pleasing
             knowledge
             is
             not
             onely
             ,
             of
             one
             ,
             or
             of
             a
             few
             obiects
             ;
             (
             like
             those
             of
             men
             ;
             who
             whiles
             they
             are
             intent
             vpon
             the
             delightes
             of
             one
             obiect
             ,
             can
             not
             relish
             those
             of
             an
             other
             )
             but
             of
             the
             whole
             machine
             of
             the
             Vniuerse
             ;
             all
             ,
             that
             Gods
             hand
             mayde
             ,
             nature
             ,
             euer
             did
             ,
             will
             ,
             or
             can
             make
             ;
             gouerner
             ,
             and
             conserue
             ;
             and
             how
             ,
             when
             ,
             and
             why
             ,
             she
             performeth
             all
             her
             workes
             :
             Not
             onely
             in
             all
             the
             vast
             world
             of
             matter
             ,
             (
             whereof
             we
             in
             this
             life
             ;
             conuerse
             with
             ,
             and
             haue
             knowledge
             of
             ,
             but
             the
             least
             parcels
             )
             But
             also
             in
             the
             much
             vaster
             Region
             of
             spirits
             ;
             who
             ,
             besides
             the
             neere
             infinity
             of
             their
             number
             ,
             haue
             yet
             this
             aduantage
             ouer
             corporeal●●
             thinges
             ,
             that
             the
             meanest
             and
             lowest
             
             of
             all
             that
             innumerable
             multitude
             ,
             is
             in
             entire
             world
             within
             himselfe
             ,
             infinitely
             greater
             richer
             more
             beautifull
             and
             excellent
             then
             all
             the
             whole
             vast
             world
             of
             bodies
             ;
             And
             hath
             infinitely
             more
             power
             to
             worke
             what
             he
             will
             vpon
             it
             all
             ,
             and
             vpon
             euery
             part
             of
             it
             ,
             att
             once
             ,
             (
             when
             the
             doing
             so
             ,
             should
             agree
             with
             the
             rules
             of
             his
             wisedome
             )
             then
             the
             strongest
             Gyant
             that
             fiction
             euer
             built
             vp
             ,
             can
             be
             imagined
             to
             haue
             in
             respect
             of
             mouing
             a
             slender
             straw
             or
             downy
             feather
             ,
             or
             of
             crushing
             a
             litle
             bubble
             vpon
             the
             water
             .
             We
             haue
             also
             found
             that
             this
             vnfatho●●able
             sea
             of
             knowledge
             ,
             is
             alwayes
             in
             a
             high
             flood
             of
             a
             spring
             ●●ide
             on
             euery
             coast
             ;
             not
             sometimes
             ebbing
             on
             one
             shore
             ,
             whiles
             it
             floweth
             on
             〈◊〉
             other
             ;
             but
             alwayes
             swelling
             and
             ouling
             euery
             where
             ouer
             all
             bankes
             that
             might
             hemme
             it
             in
             ;
             and
             enioy●●ng
             all
             her
             seuerall
             knowledges
             ,
             and
             the
             delightes
             of
             them
             ,
             all
             att
             ●●nce
             ;
             as
             intent
             to
             euery
             one
             of
             them
             a
             particular
             ,
             as
             to
             any
             one
             of
             them
             
             whatsoeuer
             :
             Which
             are
             so
             farre
             from
             breeding
             a
             confusion
             ,
             that
             euen
             one
             of
             that
             incomprehensible
             multitude
             ,
             strenghtheneth
             and
             heighteneth
             euery
             other
             of
             them
             ;
             and
             i●●
             againe
             strengthened
             and
             ;
             heightened
             by
             it
             ;
             and
             each
             ,
             maketh
             the
             other
             be
             more
             tasted
             and
             better
             relished
             .
             Which
             tast
             in
             her
             ,
             is
             not
             a
             cold
             or
             flatt
             one
             ,
             dulled
             and
             blunted
             with
             too
             much
             feeding
             vpon
             her
             delightes
             (
             as
             happeneth
             to
             corporeall
             ones
             ,
             who
             loose
             their
             smartenesse
             ,
             either
             by
             the
             too
             great
             actiuity
             of
             the
             obiects
             working
             vpon
             them
             ,
             as
             when
             too
             great
             a
             light
             blindeth
             ones
             eyes
             ;
             or
             by
             being
             too
             much
             glutted
             with
             them
             ,
             as
             when
             one
             surfetteth
             with
             delightfull
             mea●●es
             ;
             and
             the
             like
             )
             but
             is
             all
             actiuity
             a
             kind
             of
             perpetuall
             growing
             in
             appetite
             ;
             a
             continuall
             effusion
             of
             itselfe
             with
             violent
             transport
             vpon
             this
             
               All
            
             and
             euery
             least
             parcell
             o●●
             it
             ,
             that
             so
             delighteth
             it
             .
             And
             ye●●
             this
             effusion
             is
             not
             as
             vpon
             a
             pleasant
             obiect
             art
             some
             distance
             from
             i●●selfe
             ;
             
             as
             when
             a
             man
             looketh
             vpon
             a
             faire
             picture
             or
             fairer
             originall
             ,
             that
             delighteth
             him
             :
             Nor
             yet
             att
             lesse
             distance
             ,
             as
             when
             pleasant
             wine
             or
             meare
             slideth
             ouer
             the
             pala●●e
             that
             is
             affected
             with
             them
             ,
             and
             doth
             mingle
             some
             litle
             atomes
             of
             their
             bodies
             with
             it
             :
             Nor
             as
             when
             more
             delightfull
             motions
             make
             a
             change
             in
             the
             sensiblest
             partes
             of
             a
             mans
             body
             ,
             to
             begett
             in
             him
             a
             higher
             straine
             of
             pleasure
             then
             all
             the
             former
             ;
             then
             which
             ,
             it
             may
             seeme
             that
             nothing
             can
             be
             neerer
             .
             But
             it
             is
             farre
             more
             intime
             to
             the
             soule
             then
             all
             this
             :
             It
             is
             she
             her selfe
             :
             All
             this
             pleasure
             of
             hers
             ,
             is
             engrafted
             vpon
             her
             owne
             very
             
               Being
               :
            
             ●●t
             is
             a
             perpetuall
             effusion
             of
             her
             who●●e
             selfe
             ,
             vpon
             her
             whole
             selfe
             :
             she
             needeth
             no
             reflexion
             vpon
             it
             to
             make
             it
             present
             to
             her
             (
             as
             all
             pleasures
             of
             the
             body
             do
             ,
             to
             make
             them
             perceiued
             &
             relished
             )
             or
             rather
             ,
             she
             is
             in
             a
             continuall
             most
             strict
             reflexion
             vpon
             it
             ,
             as
             hauing
             it
             most
             intimely
             and
             substantially
             present
             to
             her
             ;
             for
             it
             is
             purely
             she
             her
             very
             
             selfe
             :
             And
             therefore
             she
             is
             in
             a
             perpetuall
             ,
             vninterrupted
             ,
             chewing
             ,
             relishing
             ,
             and
             enioying
             ,
             with
             a
             most
             quicke
             sense
             ,
             hungry
             appetite
             ,
             and
             incomprehensible
             actiuity
             ,
             of
             all
             and
             of
             euery
             one
             of
             these
             her
             wonderfull
             delightes
             .
             Which
             it
             is
             not
             enough
             to
             say
             she
             enioyeth
             all
             att
             once
             ;
             meaning
             onely
             that
             she
             enioyeth
             the
             pleasure
             of
             euery
             one
             of
             them
             att
             the
             same
             time
             :
             But
             because
             her
             enioying
             is
             without
             succession
             ;
             It
             fareth
             with
             her
             ,
             as
             with
             wine
             ,
             for
             example
             ;
             the
             actiuity
             and
             vertue
             of
             a
             whole
             tonne
             whereof
             is
             drawne
             into
             a
             small
             measure
             of
             aether●●all
             spirit
             :
             or
             as
             with
             the
             diffused
             sunne
             beames
             ;
             which
             being
             reduced
             to
             one
             point
             ,
             do
             there
             become
             burning
             ;
             whereas
             in
             their
             extension
             ,
             they
             were
             but
             warme
             :
             So
             in
             her
             the
             whole
             ●●asse
             and
             dilatation
             of
             delight
             which
             we
             may
             fansi●●
             would
             take
             vp
             innumerable
             millions
             of
             yeares
             to
             runne
             ouer
             ,
             is
             extracted
             into
             one
             Minute
             ;
             into
             a
             perpetuall
             
               N●●w
               ;
            
             And
             the
             vertue
             (
             as
             
             I
             may
             say
             )
             which
             required
             to
             be
             diffused
             through
             all
             that
             vast
             space
             ,
             is
             sublimed
             into
             this
             narrow
             ,
             roome
             :
             and
             yet
             againe
             this
             narrow
             roome
             ,
             or
             the
             concentrated
             vertue
             of
             it
             ,
             is
             multiplyed
             so
             as
             to
             be
             all
             of
             it
             in
             euery
             moment
             of
             such
             a
             vast
             succession
             :
             As
             if
             after
             the
             extraction
             of
             the
             spirit
             ,
             it
             were
             ,
             multiplyed
             to
             fill
             againe
             the
             whole
             vessel
             with
             such
             :
             or
             after
             the
             burning
             glasses
             exposition
             to
             the
             sunne
             ,
             euery
             line
             of
             light
             reflected
             from
             it
             or
             refracted
             through
             it
             ,
             should
             become
             as
             hott
             and
             burning
             ,
             as
             that
             single
             one
             which
             maketh
             the
             toppe
             of
             the
             Cone
             that
             terminateth
             the
             sunnes
             rayes
             .
             Now
             then
             ,
             after
             we
             haue
             multiplyed
             such
             excesses
             ,
             such
             burning
             pointes
             of
             pleasure
             ,
             by
             euery
             one
             of
             the
             seuerall
             innumerable
             pleasures
             she
             enioyeth
             thus
             all
             att
             once
             ,
             and
             that
             she
             is
             effused
             vpon
             with
             the
             whole
             actiuity
             of
             her
             Nature
             (
             which
             is
             all
             sence
             ,
             all
             fire
             )
             What
             will
             be
             the
             product
             and
             totall
             of
             such
             immense
             particulars
             ?
             The
             
             vast
             number
             of
             atomes
             of
             sand
             ,
             that
             Archimedes
             hath
             so
             wittily
             sett
             downe
             ,
             and
             shewed
             was
             sufficient
             to
             fill
             vp
             all
             the
             space
             betweene
             our
             earth
             and
             the
             heauen
             ;
             would
             not
             expresse
             this
             foote
             of
             our
             account
             ;
             No
             not
             though
             it
             were
             neuer
             so
             often
             multiplyed
             within
             it selfe
             .
             For
             those
             multiplications
             would
             still
             begett
             but
             terminated
             numbers
             ;
             whereas
             this
             ,
             is
             beyond
             all
             number
             ,
             as
             she
             is
             aboue
             all
             time
             ,
             by
             being
             aboue
             and
             beyond
             all
             quantity
             .
             Lastly
             ,
             when
             for
             a
             crowne
             and
             full
             completing
             of
             all
             this
             immense
             delight
             and
             hapinesse
             ,
             we
             shall
             consider
             ,
             that
             the
             state
             she
             is
             in
             ,
             admitteth
             no
             lessening
             or
             change
             ;
             that
             she
             is
             secure
             she
             can
             neuer
             loose
             any
             smallest
             parcell
             of
             it
             ,
             nor
             be
             interrupted
             in
             the
             full
             and
             vigourous
             fruition
             of
             it
             ;
             but
             that
             it
             will
             last
             euer
             the
             same
             ,
             for
             all
             aeternity
             ;
             and
             beas
             it
             were
             still
             beginning
             ,
             and
             still
             fresh
             ;
             Your
             Lordship
             (
             I
             belieue
             )
             will
             not
             expect
             from
             me
             any
             further
             reflection
             vpon
             this
             dazeling
             subiect
             .
             I
             
             will
             therefore
             put
             an
             end
             to
             my
             course
             and
             weake
             expressions
             ,
             that
             fall
             infinitly
             short
             of
             what
             I
             feele
             within
             me
             ,
             when
             ,
             in
             silence
             and
             in
             quiet
             ,
             I
             contemplate
             the
             ioyes
             and
             blisse
             of
             a
             separated
             soule
             ,
             departed
             out
             of
             her
             body
             ,
             after
             due
             cultiuating
             her selfe
             there
             ,
             by
             such
             a
             course
             of
             life
             ,
             as
             Reason
             (
             could
             we
             but
             discerne
             and
             follow
             her
             directions
             )
             prescribeth
             to
             euery
             man
             :
             The
             deuiating
             from
             whose
             rules
             ,
             begetteth
             such
             an
             vnhappy
             state
             as
             on
             the
             other
             side
             of
             this
             medall
             ,
             I
             haue
             endeauoured
             to
             engraue
             .
             Both
             which
             ,
             I
             haue
             sheved
             to
             be
             vnchangeable
             ,
             as
             long
             as
             the
             soules
             that
             enioy
             them
             do
             remaine
             naked
             and
             seuered
             from
             their
             bodies
             .
             But
             what
             alteration
             they
             may
             be
             capable
             of
             ,
             if
             euer
             they
             come
             to
             be
             clothed
             againe
             by
             their
             bodies
             ,
             and
             to
             be
             reunited
             to
             them
             ;
             (
             by
             whose
             mediation
             onely
             ,
             new
             impressions
             may
             be
             made
             vpon
             a
             soule
             )
             belongeth
             to
             another
             place
             to
             consider
             .
          
        
         
         
           
             THE
             X.
             CHAPTER
             .
          
           
             That
             the
             complete
             Beatitude
             of
             a
             separated
             soule
             consisteth
             in
             the
             sight
             of
             God
             .
          
           
             MAy
             I
             not
             seeme
             vnto
             your
             Lordship
             to
             haue
             amplifyed
             &
             exaggerated
             beyond
             possibility
             of
             truth
             ,
             the
             states
             either
             of
             weale
             or
             of
             〈◊〉
             ,
             belonging
             to
             a
             separated
             soule
             ?
             If
             it
             happen
             ,
             that
             any
             besides
             your selfe
             ,
             do
             reade
             this
             discourse
             (
             especially
             if
             they
             be
             not
             inured
             to
             rigourous
             proofes
             ,
             and
             to
             Metaphysicall
             speculations
             )
             I
             can
             not
             expect
             ,
             but
             that
             they
             should
             looke
             vpon
             the
             immense
             happinesse
             or
             misery
             ,
             I
             haue
             in
             it
             allotted
             to
             the
             share
             of
             a
             separated
             soule
             ,
             as
             an
             vnbelieuable
             Paradoxe
             .
             And
             they
             that
             should
             be
             most
             fauourable
             to
             me
             ,
             will
             be
             apt
             to
             suspect
             (
             according
             to
             their
             looser
             manner
             of
             iudging
             morall
             affaires
             ;
             which
             endure
             
             not
             such
             peremptory
             decisions
             ,
             and
             so
             remote
             inferences
             heaped
             one
             vpon
             an
             other
             )
             that
             howeuer
             there
             seemeth
             to
             be
             a
             pretty
             connexion
             in
             all
             I
             haue
             said
             ,
             and
             an
             appearance
             of
             a
             sequele
             betweene
             the
             principles
             I
             haue
             taken
             ,
             and
             the
             conclusions
             I
             haue
             deduced
             out
             of
             them
             ;
             Yet
             ,
             that
             I
             haue
             driuen
             them
             too
             farre
             ;
             and
             that
             in
             so
             perplexed
             and
             long
             a
             discourse
             ,
             there
             may
             easily
             haue
             slided
             in
             some
             litle
             errors
             or
             aequiuocations
             in
             sundry
             iointes
             of
             it
             ,
             which
             in
             the
             last
             conclusion
             may
             haue
             caused
             an
             enormous
             mistake
             ,
             though
             euery
             one
             of
             them
             in
             particular
             were
             almost
             an
             imperceptible
             one
             :
             And
             therefore
             ,
             that
             these
             are
             rather
             pretty
             dreames
             ,
             hanging
             handsomely
             together
             ,
             of
             a
             much
             thinking
             and
             melancholike
             man
             ;
             then
             reall
             and
             solide
             truths
             .
             And
             att
             best
             ,
             they
             will
             looke
             admiringly
             vpon
             them
             ,
             as
             vpon
             vnconceiuable
             expressions
             ;
             without
             being
             att
             all
             moued
             and
             affected
             by
             them
             .
             But
             whatsoeuer
             others
             may
             thinke
             ,
             
             who
             like
             vnto
             ill
             husbandes
             do
             looke
             but
             vpon
             the
             totall
             sommes
             of
             the
             accountes
             their
             Stewardes
             bring
             them
             in
             ,
             without
             examining
             the
             particulars
             from
             whence
             they
             grow
             ;
             I
             am
             sure
             your
             Lordship
             will
             exactly
             weigh
             the
             reasons
             ,
             vpon
             which
             I
             ground
             this
             bold
             and
             far
             ,
             re-reaching
             conclusion
             ;
             And
             when
             you
             haue
             done
             so
             ,
             I
             doubt
             not
             but
             you
             will
             find
             in
             it
             the
             same
             fault
             that
             I
             do
             ;
             namely
             ,
             that
             my
             expressions
             arriue
             not
             to
             sett
             out
             the
             reall
             vastnesse
             of
             the
             thing
             I
             speake
             of
             .
             To
             the
             reasons
             I
             haue
             brought
             ,
             I
             could
             haue
             added
             many
             more
             in
             confirmation
             of
             this
             great
             truth
             ,
             for
             ,
             the
             arguments
             I
             haue
             produced
             ,
             are
             but
             a
             few
             ,
             and
             that
             first
             occurred
             in
             the
             heate
             of
             writing
             ,
             among
             the
             many
             that
             I
             might
             haue
             employed
             ,
             if
             I
             would
             haue
             aymed
             att
             making
             a
             large
             and
             complete
             treatise
             vpon
             this
             subiect
             .
             But
             my
             ayme
             ,
             is
             ,
             onely
             to
             giue
             your
             Lordship
             hintes
             of
             the
             chiefe
             pointes
             that
             I
             ●●ould
             recommend
             to
             your
             consideration
             ,
             as
             
             relying
             more
             vpon
             what
             your
             o●●ne
             strong
             discourse
             will
             suggest
             vnto
             you
             vpon
             such
             important
             considerations
             ,
             after
             your
             thoughtes
             are
             once
             wakened
             to
             attend
             to
             them
             ;
             then
             vpon
             any
             thing
             I
             should
             be
             able
             to
             say
             .
             I
             pretend
             but
             to
             spring
             the
             game
             for
             you
             :
             And
             then
             ,
             if
             you
             like
             what
             riseth
             ,
             you
             will
             fly
             it
             home
             .
          
           
             If
             an
             Apologie
             for
             the
             faintnesse
             of
             my
             expressions
             ,
             was
             euer
             needfull
             ;
             certainly
             it
             is
             now
             most
             necessary
             ,
             for
             what
             I
             shall
             say
             in
             this
             Chapter
             :
             Where
             I
             labour
             vnder
             such
             a
             Weight
             of
             matter
             ,
             that
             I
             want
             language
             to
             expresse
             but
             a
             bare
             shaddow
             of
             it
             .
             Yet
             I
             must
             not
             do
             as
             the
             great
             painter
             did
             ,
             who
             hauing
             expressed
             as
             much
             passion
             as
             he
             could
             in
             the
             lookes
             of
             the
             by-standers
             att
             Iphigenia's
             Sacrifice
             ,
             drew
             a
             veyle
             ouer
             her
             fathers
             face
             ;
             because
             he
             found
             his
             art
             too
             weake
             ,
             to
             describe
             so
             great
             a
             sorrow
             as
             his
             ;
             And
             so
             left
             it
             to
             the
             spectators
             thoughts
             ,
             to
             conceiue
             what
             a
             one
             that
             might
             be
             .
             For
             if
             
             I
             say
             nothing
             more
             then
             I
             haue
             done
             ,
             of
             a
             separated
             soules
             blisse
             or
             woe
             :
             It
             may
             seeme
             that
             I
             haue
             no
             apprehension
             or
             suspition
             of
             any
             thing
             ,
             beyond
             what
             I
             haue
             already
             layed
             groundes
             for
             .
             And
             on
             the
             other
             side
             ,
             if
             I
             should
             go
             about
             to
             delineate
             scrupulously
             that
             which
             is
             the
             title
             of
             this
             Chapter
             ;
             I
             should
             ,
             not
             onely
             misse
             of
             displaying
             to
             your
             Lordship
             the
             redundant
             light
             that
             shineth
             in
             this
             next
             region
             ;
             but
             strike
             my selfe
             blind
             with
             looking
             too
             fixedly
             vpon
             it
             .
             I
             will
             then
             go●●
             a
             middle
             way
             ,
             And
             say
             enough
             to
             make
             you
             see
             ,
             how
             that
             meruailous
             exuberance
             of
             good
             or
             bad
             I
             haue
             shewed
             doth
             betyde
             a
             separated
             soule
             ,
             is
             nothing
             ,
             (
             not
             neere
             so
             much
             as
             an
             Atome
             to
             the
             whole
             world
             )
             in
             respect
             of
             what
             will
             be
             her
             lotte
             in
             order
             to
             the
             seeing
             〈◊〉
             God
             Almighty
             :
             And
             yet
             ,
             not
             engulfe
             my selfe
             farre
             in
             this
             〈◊〉
             ocean
             ,
             that
             hath
             no
             shore
             on
             any
             side
             .
          
           
             It
             is
             euident
             ,
             out
             of
             what
             ha●●
             
             beene
             already
             sayed
             ;
             that
             ,
             seeing
             this
             life
             is
             short
             ,
             our
             acts
             in
             it
             meane
             ,
             and
             our
             science
             in
             it
             very
             limited
             and
             narrow
             :
             And
             that
             on
             the
             contrary
             side
             ,
             the
             next
             life
             is
             aeternall
             ,
             a
             soules
             acts
             in
             it
             wonderfull
             high
             ,
             and
             her
             science
             immense
             :
             The
             great
             and
             finall
             happinesse
             of
             man
             ,
             is
             not
             to
             be
             expected
             in
             this
             life
             ,
             but
             in
             the
             next
             .
             It
             is
             euident
             also
             ,
             that
             our
             hapinesse
             being
             to
             be
             respited
             till
             the
             next
             life
             ,
             where
             we
             shall
             haue
             no
             senses
             to
             reape
             pleasures
             by●●
             it
             can
             not
             consist
             in
             sensuall
             pleasures
             :
             And
             consequently
             ,
             that
             it
             must
             consist
             in
             the
             operations
             of
             the
             soule
             ;
             which
             are
             nothing
             but
             knowledge
             ,
             &
             what
             resulteth
             out
             of
             that
             .
             Now
             ,
             all
             knowledge
             ,
             is
             either
             of
             effects
             ,
             or
             of
             causes
             .
             Of
             the
             first
             kind
             ,
             is
             all
             that
             knowledge
             of
             a
             separated
             soule
             which
             we
             haue
             bin
             hitherto
             discour●●ing
             of
             :
             for
             ,
             all
             the
             obiects
             of
             it
             ,
             are
             ●●omprised
             vnder
             the
             generall
             head
             of
             Creatures
             .
             The
             knowledge
             of
             ●●heir
             Creator
             ,
             can
             not
             be
             doubted
             ●●o
             be
             as
             much
             superior
             to
             that
             ,
             as
             
             the
             nature
             and
             excellency
             of
             such
             a
             cause
             ,
             is
             superior
             to
             the
             effect
             that
             proceedeth
             from
             it
             .
             And
             considering
             the
             dignity
             of
             so
             Almighty
             and
             infinite
             a
             cause
             ,
             as
             God
             ,
             the
             Creator
             of
             all
             thinges
             ;
             a
             naturall
             man
             may
             reasonably
             question
             whither
             a
             separated
             soule
             (
             who
             is
             but
             a
             particular
             and
             limited
             creature
             )
             be
             capable
             of
             arriuing
             to
             see
             (
             that
             is
             ,
             to
             know
             )
             this
             all
             comprehending
             and
             infinitely
             all
             exceeding
             cause
             .
             He
             may
             soone
             be
             resolued
             of
             his
             doubt
             ,
             if
             he
             reflect
             vpon
             the
             course
             of
             nature
             in
             wafting
             man
             kinde
             to
             his
             long
             home
             :
             for
             doing
             so
             ,
             he
             will
             see
             how
             this
             life
             is
             a
             perpetuall
             progresse
             in
             bettering
             ,
             (
             or
             ,
             designed
             to
             the
             bettering
             )
             of
             the
             soule
             's
             knowledge
             in
             the
             next
             life
             ;
             as
             being
             the
             end
             of
             humane
             nature
             ,
             and
             the
             onely
             thing
             that
             can
             giue
             it
             rest
             and
             satisfaction
             .
             He
             will
             also
             see
             ,
             that
             as
             in
             the
             next
             life
             there
             is
             an
             infinite
             encrease
             of
             knowledge
             :
             so
             must
             there
             be
             also
             ,
             an
             infinite
             encrease
             of
             the
             desire
             to
             see
             the
             
             cause
             of
             those
             infinite
             effects
             which
             we
             shall
             then
             see
             &
             admire
             ;
             Experience
             telling
             vs
             ,
             that
             a
             cleare
             and
             lightsome
             vnderstanding
             ,
             is
             euer
             vnquiett
             and
             thirsting
             to
             see
             the
             cause
             of
             the
             effect
             he
             taketh
             content
             in
             ;
             And
             reason
             likewise
             abetting
             it
             ,
             by
             shewing
             how
             it
             is
             impossible
             to
             see
             an
             effect
             perfectly
             ,
             if
             one
             pierce
             not
             into
             the
             cause
             of
             it
             ;
             for
             vnlesse
             he
             do
             so
             ,
             he
             would
             not
             know
             why
             the
             effect
             is
             .
             So
             that
             it
             is
             euident
             ,
             the
             whole
             course
             of
             nature
             ,
             driueth
             to
             promote
             and
             aduance
             in
             vs
             the
             desire
             of
             seeing
             the
             Vniuersall
             cause
             of
             the
             infinite
             effects
             that
             a
             separated
             soule
             shall
             see
             .
             And
             consequently
             ,
             the
             desire
             of
             seeing
             God
             our
             creatour
             ,
             is
             planted
             and
             engrafted
             in
             man
             by
             the
             intention
             of
             nature
             .
             What
             is
             so
             ;
             is
             impossible
             to
             be
             frustraneous
             ,
             and
             totally
             without
             effect
             ;
             but
             of
             necessity
             will
             be
             fulfilled
             in
             some
             .
             For
             ,
             Nature
             ,
             is
             nothing
             else
             ,
             but
             the
             rules
             that
             the
             infinite
             wisedome
             and
             goodnesse
             of
             God
             hath
             alotted
             to
             all
             
             creatures
             .
             And
             it
             would
             not
             agree
             with
             those
             attributes
             ,
             to
             prescribe
             any
             of
             them
             a
             periode
             ,
             vnto
             which
             none
             of
             their
             kinde
             should
             euer
             arriue
             .
             Well
             may
             those
             he
             planteth
             in
             the
             Sphere
             of
             contigency
             ,
             miscarry
             in
             sundry
             indiuiduals
             ;
             since
             it
             is
             the
             nature
             of
             contingency
             ,
             that
             some
             should
             miscarry
             ,
             whiles
             others
             arriue
             to
             their
             periode
             .
             But
             if
             all
             should
             miscarry
             ,
             and
             none
             succeede
             ;
             it
             would
             no
             longer
             be
             contingency
             ,
             but
             impossibility
             :
             and
             it
             might
             be
             concluded
             ,
             that
             nature
             were
             vnduely
             moulded
             ;
             and
             the
             meanes
             to
             bring
             it
             to
             its
             end
             ,
             vnwisely
             ordered
             .
             And
             in
             our
             case
             ,
             we
             might
             adde
             ,
             malice
             and
             cruelty
             ,
             to
             the
             imprudence
             :
             since
             ,
             by
             the
             course
             of
             our
             nature
             ,
             we
             should
             be
             brought
             ineuitably
             to
             an
             eternity
             of
             misery
             ,
             by
             causing
             in
             vs
             a
             most
             vehement
             and
             most
             actife
             desire
             of
             knowing
             and
             seeing
             that
             which
             we
             must
             neuer
             attaine
             to
             see
             .
             And
             the
             best
             men
             ,
             that
             haue
             most
             cultiuated
             their
             soules
             according
             to
             the
             prescriptions
             of
             
             nature
             ,
             would
             drinke
             deepest
             〈◊〉
             this
             bitter
             cuppe
             of
             gall
             and
             misery
             .
             Therefore
             ,
             we
             may
             settle
             it
             for
             a
             firme
             and
             certaine
             truth
             ,
             that
             some
             soules
             shall
             arriue
             to
             see
             ,
             (
             that
             is
             ,
             to
             know
             )
             God
             ,
             the
             Vniuersall
             cause
             of
             all
             thinges
             ;
             as
             already
             I
             haue
             proued
             ,
             that
             all
             soules
             shall
             arriue
             to
             know
             all
             thinges
             else
             .
             Lett
             vs
             now
             compare
             these
             two
             knowledges
             ,
             one
             with
             an
             other
             ;
             and
             examine
             which
             of
             them
             is
             the
             greater
             and
             the
             more
             excellent
             .
             We
             are
             sure
             that
             God
             is
             an
             vnderstanding
             :
             And
             consequently
             ,
             he
             knoweth
             what
             he
             is
             to
             do
             ,
             before
             he
             doth
             it
             .
             Whence
             followeth
             ,
             that
             he
             being
             the
             cause
             and
             maker
             of
             all
             creatures
             ,
             he
             vnderstandeth
             and
             knoweth
             them
             all
             .
             Therefore
             ,
             he
             that
             should
             haue
             that
             great
             register
             displayed
             to
             him
             to
             reade
             the
             contents
             of
             it
             ,
             would
             find
             all
             creatures
             comprehended
             in
             it
             .
             And
             to
             know
             them
             there
             ,
             is
             so
             much
             nobler
             ,
             then
             to
             know
             them
             in
             themselues
             ;
             by
             how
             much
             nobler
             and
             excellenter
             ,
             
             they
             must
             necessarily
             be
             in
             that
             great
             vnity
             and
             identity
             which
             they
             haue
             in
             him
             ,
             then
             in
             their
             owne
             multiplicity
             and
             dispersion
             .
             Vnto
             which
             we
             may
             adde
             ,
             the
             infinite
             excesse
             of
             thinges
             ,
             which
             he
             could
             ,
             but
             neuer
             will
             ,
             make
             ;
             ouer
             those
             he
             hath
             or
             shall
             haue
             made
             .
             And
             then
             we
             can
             not
             doubt
             ,
             but
             that
             the
             knowledge
             of
             God
             ,
             must
             be
             farre
             beyond
             the
             knowledge
             of
             all
             creatures
             .
             But
             when
             besides
             this
             knowing
             of
             all
             creatures
             in
             God
             ,
             we
             shall
             putt
             into
             the
             scale
             to
             it
             the
             knowledge
             of
             God
             in
             his
             owne
             nature
             and
             Essence
             ;
             the
             other
             scale
             wherein
             is
             the
             knowledge
             of
             creatures
             in
             themselues
             ,
             will
             not
             onely
             become
             light
             beyond
             all
             proportion
             ,
             but
             will
             vanish
             out
             of
             sight
             ;
             like
             a
             candle
             ,
             that
             though
             it
             giue
             light
             enough
             to
             make
             a
             whole
             chamber
             luminous
             in
             the
             night
             ,
             dissappeareth
             (
             euen
             whiles
             it
             burneth
             )
             if
             you
             sett
             it
             in
             the
             beames
             of
             the
             noone
             day
             sunne
             .
             They
             who
             vnderstand
             Metaphysikes
             ,
             will
             contemplate
             
             how
             the
             nature
             of
             Existence
             ,
             is
             of
             a
             pitch
             incomparably
             aboue
             that
             of
             Essence
             .
             For
             Essences
             are
             but
             possibilities
             ;
             dead
             notions
             ;
             till
             Existence
             come
             to
             enliuen
             and
             to
             actuate
             them
             .
             After
             which
             they
             are
             still
             defectible
             .
             For
             they
             carry
             alwayes
             with
             them
             a
             capacity
             of
             being
             diuided
             from
             their
             Existence
             ;
             which
             if
             it
             happen
             ,
             they
             presently
             fall
             backe
             to
             their
             inuisible
             Chaos
             .
             But
             Existence
             can
             neuer
             fade
             .
             The
             nature
             of
             it
             ,
             is
             ,
             to
             
               Be
               ;
            
             and
             consequently
             ,
             to
             exclude
             
               not
               Beeing
               .
            
             It
             dwelleth
             in
             so
             high
             a
             region
             ,
             as
             nothing
             can
             arriue
             thither
             ,
             but
             whom
             It
             eleuateth
             vp
             to
             it selfe
             .
             Here
             ,
             God
             hath
             his
             habitation
             .
             But
             I
             correct
             my selfe
             :
             this
             is
             improperly
             said
             ;
             as
             though
             God
             ,
             had
             his
             place
             among
             other
             thinges
             ,
             likewise
             ranked
             there
             .
             He
             endureth
             no
             companion
             .
             He
             filleth
             the
             whole
             region
             .
             All
             of
             it
             belongeth
             to
             him
             singly
             .
             He
             alone
             possesseth
             it
             all
             .
             And
             therefore
             it
             followeth
             ,
             that
             a
             ●●oule
             raised
             vp
             to
             the
             knowledge
             and
             sight
             of
             him
             ,
             must
             needes
             be
             infinitely
            
             
             
             
             more
             noble
             and
             more
             Excellent
             ,
             then
             an
             other
             that
             hath
             but
             the
             Essences
             of
             thinges
             drawne
             into
             her
             by
             the
             knowledge
             of
             them
             .
             If
             then
             ,
             these
             two
             knowledges
             ,
             that
             of
             God
             ,
             and
             that
             of
             creatures
             ,
             could
             not
             agree
             together
             ;
             but
             ,
             that
             to
             acquire
             the
             one
             ,
             the
             other
             must
             be
             deserted
             ;
             There
             can
             be
             no
             doubt
             ,
             but
             that
             the
             knowledge
             of
             creatures
             ,
             ought
             to
             be
             abandonned
             for
             the
             sight
             of
             him
             .
             For
             it
             is
             euident
             ,
             that
             the
             happinesse
             which
             a
             soule
             must
             necessarily
             enioy
             by
             seeing
             of
             him
             ;
             is
             as
             much
             beyond
             that
             happinesse
             which
             we
             haue
             formerly
             described
             ,
             resulting
             out
             of
             the
             vast
             knowledge
             which
             a
             soule
             hath
             in
             the
             next
             life
             ;
             as
             that
             knowledge
             ,
             exceedeth
             the
             tryfling
             knowledge
             mankinde
             enioyeth
             in
             this
             world
             .
             But
             this
             is
             not
             the
             case
             .
             These
             knowledges
             are
             not
             incompossible
             .
             For
             it
             is
             the
             nature
             of
             knowledge
             ,
             to
             be
             so
             farre
             from
             ones
             hindering
             an
             other
             ;
             that
             there
             is
             none
             ,
             but
             of
             its
             nature
             ,
             induceth
             and
             perfecteth
             some
             other
             knowledge
             .
             
             And
             accordingly
             ,
             the
             knowledge
             of
             Almighty
             God
             encreaseth
             the
             knowledge
             of
             creatures
             ;
             shewing
             vs
             why
             they
             are
             ;
             and
             solidating
             their
             knowledge
             ,
             vpon
             the
             vnshakable
             foundation
             of
             Gods
             knowledge
             .
             And
             consequently
             ,
             the
             more
             that
             a
             soule
             shall
             know
             God
             ;
             the
             more
             firme
             and
             the
             more
             strong
             will
             be
             the
             knowledge
             she
             shall
             haue
             of
             creatures
             .
             Neuerthelesse
             ,
             when
             we
             consider
             that
             God
             is
             an
             obiect
             ,
             whose
             admirablenesse
             is
             aequall
             to
             his
             owne
             vnderstanding
             :
             that
             is
             ,
             exceeding
             ours
             ,
             beyond
             what
             it
             possible
             to
             be
             conceiued
             :
             we
             must
             conclude
             ,
             that
             when
             a
             created
             vnderstanding
             enioyeth
             the
             knowledge
             and
             sight
             of
             him
             ,
             it
             can
             not
             choose
             but
             be
             so
             employed
             and
             taken
             vp
             by
             that
             sight
             ,
             as
             not
             withstanding
             the
             vehement
             desire
             which
             we
             haue
             shewed
             it
             hath
             to
             see
             it
             ,
             yet
             it
             hath
             not
             desire
             enough
             to
             cleaue
             and
             apply
             it selfe
             to
             that
             obiect
             :
             much
             lesse
             ,
             hath
             it
             any
             left
             for
             other
             thinges
             ,
             but
             meerely
             as
             it
             is
             carried
             
             on
             by
             the
             sight
             of
             God
             .
             And
             consequently
             ,
             it
             mattereth
             not
             to
             a
             soule
             that
             seeth
             God
             ,
             whither
             she
             see
             any
             thing
             else
             or
             no
             :
             but
             she
             is
             entirely
             contented
             and
             ouerwhelmed
             with
             the
             greatnesse
             of
             that
             fundamentall
             sight
             .
             And
             although
             she
             knoweth
             and
             estimeth
             to
             the
             full
             the
             true
             worth
             of
             the
             sight
             of
             other
             thinges
             :
             Yet
             she
             is
             so
             drowned
             and
             absorbed
             in
             the
             sight
             of
             God
             (
             which
             so
             infinitely
             exceedeth
             the
             other
             )
             that
             she
             is
             no
             more
             affected
             with
             it
             ,
             then
             a
             man
             would
             be
             with
             the
             hauing
             of
             that
             which
             is
             but
             a
             pure
             medium
             to
             helpe
             him
             to
             compasse
             some
             end
             or
             good
             he
             desireth
             for
             its
             owne
             sake
             .
             As
             for
             example
             ;
             when
             a
             sicke
             man
             drinketh
             a
             potion
             to
             recouer
             his
             health
             ;
             if
             the
             physike
             be
             such
             as
             hath
             no
             plesantnesse
             ,
             (
             but
             rather
             the
             contrary
             )
             in
             its
             tast
             ;
             he
             valueth
             it
             not
             att
             all
             for
             its
             owne
             sake
             ,
             but
             onely
             as
             it
             is
             a
             meanes
             to
             procure
             him
             health
             .
             And
             so
             ,
             the
             soule
             that
             seeth
             God
             ,
             accepteth
             of
             the
             sight
             of
             all
             creatures
             ,
             as
             a
             
             meere
             consequent
             and
             appendix
             to
             the
             sight
             of
             God
             .
             Thus
             we
             see
             clearely
             ,
             that
             in
             this
             composition
             of
             these
             two
             knowledges
             ;
             the
             whole
             of
             both
             ,
             is
             comprised
             in
             that
             which
             is
             the
             principall
             ;
             And
             by
             it
             ,
             is
             all
             the
             pleasure
             ,
             and
             in
             it
             ,
             all
             the
             good
             of
             them
             both
             .
             And
             consequently
             ;
             God
             and
             the
             sight
             of
             him
             ,
             is
             the
             true
             blisse
             of
             man
             ;
             the
             sole
             end
             for
             which
             he
             was
             created
             ;
             the
             periode
             whereunto
             nature
             driueth
             ,
             in
             all
             her
             course
             concerning
             him
             ;
             and
             which
             once
             attained
             ,
             he
             is
             quiett
             ,
             entirely
             contented
             ,
             and
             can
             wish
             for
             no
             more
             .
          
           
             On
             the
             contrary
             side
             ;
             If
             a
             separated
             soule
             do
             faile
             of
             the
             sight
             of
             God
             ,
             she
             cannot
             choose
             but
             know
             ,
             that
             all
             this
             we
             haue
             declared
             is
             true
             ;
             And
             the
             euidence
             of
             it
             ,
             will
             be
             confirmed
             to
             her
             by
             all
             the
             immense
             knowledge
             she
             shall
             haue
             in
             the
             next
             world
             :
             And
             consequently
             ,
             she
             must
             needes
             be
             vnspeakably
             ●●rtured
             by
             this
             vnhappy
             losse
             ;
             and
             ,
             ●●s
             it
             were
             ,
             gnash
             her
             teeth
             and
             
             gnaw
             her
             owne
             bowels
             ,
             for
             remorse
             ,
             shame
             ,
             and
             indignation
             .
             And
             thus
             ,
             the
             misery
             or
             happinesse
             of
             a
             separated
             soule
             ;
             by
             the
             interuening
             of
             God
             into
             the
             account
             ,
             cometh
             to
             be
             raised
             and
             swelled
             aboue
             what
             in
             the
             last
             Chapter
             I
             declared
             of
             them
             ,
             as
             much
             as
             what
             is
             infinite
             exceedeth
             the
             least
             parcell
             of
             Quantity
             ;
             AEternity
             ,
             time
             ;
             selfe-Existence
             ,
             defectible
             natures
             ;
             And
             in
             a
             word
             ,
             God
             ,
             creatures
             .
          
           
             I
             am
             persuaded
             that
             after
             all
             this
             ,
             your
             Lordship
             will
             not
             censure
             me
             of
             being
             niggardly
             in
             allowing
             pleasure
             or
             paine
             to
             soules
             in
             the
             next
             world
             .
             Yet
             seeing
             that
             the
             composition
             of
             man
             ,
             includeth
             a
             body
             ,
             aswell
             as
             a
             soule
             :
             I
             conceiue
             you
             will
             not
             be
             displeased
             ,
             if
             I
             adde
             a
             word
             or
             two
             concerning
             the
             pleasures
             of
             sense
             ,
             which
             will
             belong
             to
             a
             happy
             soule
             :
             the
             contrary
             whereof
             ,
             will
             be
             the
             lotte
             of
             an
             vnhappy
             one
             ;
             And
             therefore
             what
             I
             shall
             say
             of
             the
             one
             ,
             will
             require
             but
             turning
             ouer
             the
             leafe
             to
             referre
             it
             to
             the
             
             other
             .
             It
             is
             very
             true
             ,
             a
             separated
             soule
             is
             eapable
             of
             no
             other
             pleasure
             ,
             then
             such
             as
             belongeth
             to
             a
             soule
             :
             Yet
             if
             we
             looke
             well
             into
             the
             matter
             ,
             we
             shall
             finde
             ,
             that
             this
             pleasure
             of
             the
             soule
             compriseth
             also
             all
             the
             pleasures
             of
             the
             senses
             .
             For
             this
             end
             ,
             your
             Lordship
             may
             please
             to
             remember
             ,
             how
             I
             haue
             formerly
             shewed
             that
             in
             the
             sensuall
             pleasures
             which
             a
             man
             enioyeth
             in
             this
             life
             ,
             it
             is
             not
             his
             senses
             that
             are
             affected
             with
             them
             .
             For
             ,
             all
             pleasure
             dependeth
             of
             knowledge
             :
             And
             therefore
             ,
             wheresoeuer
             we
             meete
             with
             expressions
             or
             semblances
             of
             pleasure
             ,
             that
             are
             not
             accompanyed
             with
             knowledge
             ;
             we
             may
             truly
             say
             ,
             they
             are
             but
             like
             such
             expressions
             and
             imitations
             of
             life
             ,
             as
             cunning
             artificers
             bring
             to
             passe
             by
             wheeles
             and
             engines
             enclosed
             in
             a
             boxe
             ,
             whereby
             the
             statue
             of
             a
             man
             ,
             of
             a
             beast
             ,
             of
             a
             bird
             ,
             of
             a
             fish
             ,
             or
             of
             a
             fly
             ,
             is
             made
             to
             imitate
             the
             naturall
             motion
             of
             the
             creature
             it
             tepresenteth
             .
             But
             our
             
             senses
             are
             not
             endewed
             with
             knowledge
             ,
             as
             hath
             beene
             explicated
             :
             Therefore
             the
             pleasure
             which
             they
             conuey
             vnto
             vs
             ,
             can
             not
             reside
             in
             them
             ;
             but
             belongeth
             onely
             to
             that
             part
             of
             vs
             ,
             where
             knowledge
             is
             ;
             that
             is
             ,
             to
             our
             soule
             :
             And
             in
             truth
             is
             nothing
             else
             but
             the
             very
             pleasure
             of
             knowledge
             .
             Hence
             it
             followeth
             ,
             that
             since
             in
             the
             next
             life
             we
             haue
             all
             knowledge
             ;
             and
             consequently
             all
             knowledge
             gotten
             by
             sense
             ;
             we
             must
             haue
             there
             ,
             also
             all
             pleasure
             of
             sense
             .
             So
             that
             we
             shall
             haue
             there
             by
             our
             naturall
             knowledge
             ,
             all
             pleasure
             ,
             both
             of
             sense
             and
             of
             vnderstanding
             .
             Now
             ,
             because
             the
             sight
             of
             God
             comprehendeth
             in
             it selfe
             ,
             all
             pleasure
             of
             vnderstanding
             ;
             it
             followeth
             ,
             that
             in
             it
             alone
             is
             comprised
             all
             pleasure
             of
             sense
             ,
             and
             of
             vnderstanding
             ,
             together
             with
             that
             pleasure
             which
             is
             proper
             to
             the
             sight
             of
             God
             .
             Which
             in
             summe
             ,
             is
             a
             collection
             of
             all
             good
             ,
             in
             an
             act
             that
             of
             its
             owne
             nature
             is
             vnperishable
             .
             And
             so
             it
             is
             euident
             ,
             the
             
             sight
             of
             God
             ,
             is
             ,
             true
             and
             complete
             hapinesse
             ;
             including
             in
             it selfe
             ,
             all
             that
             a
             man
             can
             desire
             ;
             without
             feare
             of
             euer
             loosing
             it
             :
             And
             therefore
             ,
             perfectly
             quieteth
             the
             minde
             that
             enioyeth
             it
             ,
             for
             all
             AEternity
             .
          
           
             I
             have
             said
             vnperishable
             ;
             not
             onely
             ,
             as
             the
             soule
             her selfe
             and
             her
             acts
             ,
             are
             naturaly
             vnchangeable
             :
             but
             ,
             out
             of
             the
             speciality
             and
             propriety
             of
             this
             very
             act
             of
             seeing
             God
             .
             For
             ,
             God
             of
             his
             owne
             Nature
             ,
             actuating
             all
             thinges
             that
             haue
             Potentiality
             to
             him
             ;
             and
             the
             soule
             ,
             being
             by
             Loue
             a
             potentiality
             to
             God
             ;
             It
             followeth
             ,
             that
             as
             long
             as
             she
             loueth
             him
             ,
             he
             can
             not
             forbeare
             the
             actuating
             of
             her
             ;
             which
             is
             ,
             the
             being
             her
             Blisse
             .
             And
             on
             the
             other
             side
             ;
             his
             actuating
             of
             her
             ,
             being
             her
             seeing
             that
             he
             is
             all
             her
             good
             ;
             she
             can
             not
             cease
             from
             louing
             him
             ,
             as
             long
             as
             he
             doth
             not
             cease
             from
             actuating
             her
             .
             So
             that
             ,
             his
             actuation
             ,
             being
             necessitated
             by
             her
             louing
             him
             ;
             and
             her
             louing
             
             him
             ,
             being
             necessitated
             by
             his
             actuating
             of
             her
             ;
             the
             conjunction
             is
             made
             vnseparable
             ,
             by
             the
             very
             Essences
             of
             the
             two
             partes
             .
             Besides
             this
             ,
             if
             we
             consider
             how
             diuines
             teach
             vs
             ,
             that
             our
             beatificall
             vision
             is
             made
             by
             the
             immediate
             conjunof
             God
             Almighty
             his
             Essence
             to
             our
             vnderstanding
             ;
             and
             that
             by
             consequence
             ,
             his
             being
             vnderstood
             by
             him selfe
             ,
             becometh
             the
             Being
             of
             our
             soule
             as
             it
             vnderstandeth
             him
             :
             And
             ,
             that
             his
             being
             vnderstood
             by
             himselfe
             ,
             is
             his
             very
             AEternity
             :
             We
             shall
             find
             ,
             that
             Eternity
             it selfe
             ,
             is
             the
             duration
             of
             our
             soule
             ,
             as
             she
             is
             the
             vnderstanding
             or
             seeing
             of
             him
             .
             Now
             ,
             if
             Eternity
             be
             the
             duration
             of
             our
             blisse
             ;
             who
             can
             question
             whither
             it
             be
             vnperishable
             ,
             or
             no
             ?
             See
             (
             My
             Lord
             )
             what
             a
             pitch
             we
             are
             arriued
             vnto
             ,
             to
             participate
             the
             very
             God-head
             it selfe
             ,
             in
             its
             owne
             Eternity
             !
             Is
             not
             what
             the
             Apostle
             hath
             told
             vs
             ,
             perfectly
             true
             ,
             
               Quod
               ,
               oc●●lus
               non
               vidit
               ,
               ne●●
               aur●●
               andiuit
               ,
               nec
               in
               cor
               hominis
               ascendit
               ,
               
               quae
               praeparauit
               Deus
               ijs
               qui
               diligunt
               ilum
               ?
            
          
        
         
           
             THE
             XI
             .
             CHAPTER
             .
          
           
             That
             there
             is
             a
             certaine
             methode
             and
             way
             to
             bring
             mankind
             to
             Beatitude
             .
             And
             of
             the
             necessity
             of
             knowing
             it
             .
          
           
             WHat
             hath
             beene
             hither
             to
             said
             ;
             bauing
             euinced
             the
             Immortality
             of
             the
             soule
             ;
             and
             pointed
             att
             the
             pleasures
             of
             a
             happy
             one
             when
             she
             is
             out
             of
             the
             body
             ,
             together
             with
             the
             miseries
             of
             an
             vnhappy
             one
             ;
             and
             glanced
             in
             grosse
             ,
             att
             the
             different
             wayes
             which
             leade
             to
             these
             so
             different
             states
             ;
             And
             settled
             this
             great
             Principle
             ,
             That
             Beatitude
             is
             not
             to
             be
             looked
             for
             in
             this
             world
             ,
             but
             in
             the
             next
             :
             It
             can
             not
             be
             doubted
             ,
             but
             that
             when
             an
             vnderstanding
             man
             shall
             haue
             well
             considered
             all
             this
             ,
             his
             heart
             will
             be
             sett
             on
             fire
             to
             learne
             which
             
             is
             the
             straight
             ,
             and
             beaten
             way
             ,
             that
             may
             leade
             him
             with
             security
             to
             so
             great
             a
             good
             ,
             intended
             him
             by
             God
             and
             Nature
             .
             For
             he
             can
             not
             choose
             but
             see
             ,
             that
             no
             good
             of
             this
             world
             can
             be
             paragoned
             to
             that
             blisse
             ;
             as
             also
             ,
             that
             no
             action
             is
             worth
             the
             doing
             ,
             that
             is
             not
             aymed
             att
             purchasing
             that
             hoped
             and
             desired
             Beatitude
             .
             But
             when
             to
             this
             he
             shall
             adde
             ;
             that
             although
             he
             trauell
             not
             by
             designe
             in
             the
             opposite
             way
             ,
             but
             that
             meerely
             through
             heedelessenesse
             or
             ignorance
             he
             do
             walke
             out
             of
             the
             vight
             way
             ;
             all
             such
             by-steppes
             do
             swarue
             his
             soule
             from
             her
             true
             good
             ;
             and
             as
             farre
             as
             they
             aduance
             him
             not
             ,
             so
             farre
             they
             preiudice
             him
             :
             He
             will
             then
             conclude
             ,
             that
             the
             methode
             and
             course
             of
             arriuing
             to
             this
             supreme
             and
             sole
             good
             ;
             is
             not
             onely
             the
             worthiest
             ,
             the
             noblest
             ,
             and
             the
             vsefullest
             art
             he
             can
             study
             :
             But
             that
             in
             very
             deed
             ,
             all
             others
             are
             but
             fond
             and
             vaine
             misse-spendings
             of
             time
             ;
             And
             that
             this
             onely
             ,
             is
             the
             businesse
             he
             is
             to
             employ
             himselfe
             
             a
             bout
             ,
             with
             all
             his
             industry
             and
             application
             .
             He
             will
             be
             afraid
             of
             being
             ill
             directed
             :
             and
             will
             be
             solicitous
             to
             meete
             with
             a
             cleare
             and
             distinct
             rule
             that
             may
             instruct
             him
             how
             to
             treade
             boldly
             in
             euery
             steppe
             he
             is
             to
             make
             :
             And
             therefore
             will
             not
             be
             content
             with
             discerning
             in
             grosse
             ,
             that
             the
             entertaining
             of
             his
             thoughts
             and
             affections
             with
             Intellectuall
             goods
             ,
             will
             make
             him
             happy
             ;
             and
             that
             his
             settling
             them
             vpon
             sensuall
             ones
             ,
             will
             bring
             him
             to
             a
             contrary
             condition
             :
             But
             seeing
             that
             these
             generals
             do
             branch
             out
             into
             numerous
             particulars
             ,
             euery
             one
             of
             which
             requireth
             a
             particular
             diffection
             ,
             and
             proper
             motiues
             and
             inducements
             to
             embrase
             or
             auoyde
             them
             ;
             He
             will
             be
             anxious
             and
             serupulous
             in
             seeking
             out
             the
             greatest
             certitude
             and
             infallibility
             that
             man's
             nature
             and
             the
             course
             of
             second
             causes
             can
             afford
             him
             ,
             to
             be
             right
             in
             this
             pointe
             .
             In
             the
             meane
             time
             ,
             during
             such
             his
             attentiue
             and
             earnest
             inquiry
             ,
             he
             will
             haue
             the
             comfort
             of
             being
             
             secure
             that
             
               there
               is
               such
               an
               art
               :
            
             And
             that
             it
             is
             not
             like
             the
             specious
             vndertakinges
             (
             for
             example
             )
             of
             those
             who
             pretend
             to
             an
             vniuersall
             science
             ,
             or
             Matrice
             tongue
             ,
             whereby
             one
             may
             learne
             all
             others
             in
             very
             short
             time
             ;
             which
             haue
             no
             subsistance
             ,
             but
             in
             credulous
             persons
             ayry
             fansies
             .
             For
             he
             who
             is
             able
             to
             weigh
             in
             his
             thoughts
             the
             progresse
             of
             Gods
             prouidence
             in
             his
             wayes
             to
             compasse
             his
             desired
             Endes
             vpon
             this
             world
             ;
             can
             not
             doubt
             but
             that
             he
             must
             haue
             framed
             stronger
             engines
             to
             bring
             about
             the
             saluation
             of
             mankinde
             ,
             then
             for
             any
             other
             designe
             that
             he
             hath
             sett
             on
             foote
             within
             our
             reach
             and
             kenning
             :
             not
             onely
             ,
             as
             being
             the
             noblest
             end
             of
             all
             others
             ;
             but
             euen
             that
             ,
             vnto
             which
             the
             whole
             course
             of
             nature
             tendeth
             ,
             and
             for
             which
             all
             this
             world
             that
             we
             conuerse
             with
             is
             made
             .
             And
             therefore
             he
             will
             conclude
             ,
             that
             the
             security
             of
             obtaining
             the
             true
             meanes
             to
             gaine
             Beatitude
             ,
             must
             be
             as
             great
             (
             if
             not
             greater
             )
             then
             the
             security
             of
             mens
             
             liuing
             peaceably
             and
             happily
             together
             vnder
             the
             reglement
             of
             ciuill
             and
             politicke
             constitutions
             ,
             or
             what
             other
             security
             soeuer
             is
             in
             the
             gouernement
             of
             man's
             life
             .
             And
             consequently
             ,
             if
             he
             compare
             the
             certitude
             belonging
             to
             the
             science
             which
             is
             to
             bring
             mankinde
             to
             Beatitude
             ,
             with
             the
             certitude
             of
             such
             knowledges
             or
             rules
             as
             gouerne
             the
             arts
             that
             are
             vsuall
             among
             men
             ,
             (
             as
             Agriculture
             ,
             Military
             discipline
             ,
             the
             art
             of
             Nauigation
             ,
             and
             all
             sortes
             of
             handicraftes
             and
             trades
             )
             he
             will
             looke
             for
             att
             the
             least
             as
             great
             in
             this
             science
             ,
             if
             not
             greater
             .
             But
             all
             these
             sortes
             of
             men
             ,
             being
             taught
             by
             continuall
             experience
             ,
             that
             when
             they
             worke
             according
             tho
             the
             rules
             of
             their
             art
             ,
             the
             effect
             succeedeth
             to
             their
             wish
             ;
             are
             so
             secure
             in
             their
             seuerall
             wayes
             ,
             that
             they
             can
             not
             admitt
             any
             doubt
             of
             the
             certainty
             and
             truth
             of
             their
             rules
             .
             Wee
             haue
             reason
             therefore
             to
             expect
             in
             this
             art
             of
             gouerning
             our
             actions
             in
             order
             to
             Beatitude
             ,
             
             att
             the
             least
             such
             a
             security
             as
             may
             aequalise
             the
             security
             springing
             from
             experience
             that
             is
             in
             trades
             and
             manufactures
             .
             And
             this
             is
             by
             so
             much
             the
             more
             necessary
             ,
             by
             how
             much
             the
             subiect
             of
             this
             art
             ,
             hath
             greater
             difficulties
             then
             the
             subiects
             of
             others
             arts
             .
             First
             ,
             because
             this
             is
             both
             speculatiue
             and
             practicall
             ;
             whereas
             others
             are
             onely
             practicall
             .
             In
             others
             ,
             euery
             man
             desireth
             to
             do
             well
             :
             In
             this
             ,
             for
             the
             most
             part
             ,
             passions
             and
             interests
             make
             men
             desire
             not
             to
             do
             well
             .
             In
             others
             ,
             no
             man
             doubteth
             of
             his
             rules
             ;
             and
             all
             his
             labour
             is
             onely
             to
             apply
             them
             rightly
             :
             But
             in
             this
             art
             ,
             there
             is
             difficulty
             ,
             aswell
             to
             vnderstand
             and
             belieue
             the
             principles
             of
             it
             ;
             as
             to
             apply
             them
             to
             our
             life
             when
             we
             know
             them
             .
             In
             other
             arts
             ,
             a
             Master
             or
             teacher
             is
             readily
             mett
             with
             ,
             and
             the
             manner
             to
             acquire
             them
             is
             obuious
             :
             But
             in
             this
             ,
             a
             maine
             difficulty
             is
             the
             seeking
             and
             discerning
             of
             a
             right
             teacher
             .
             Lastly
             ,
             other
             arts
             containe
             but
             some
             one
             part
             of
             a
             
             mans
             action
             and
             life
             ;
             But
             this
             ,
             comprehendeth
             all
             our
             whole
             life
             ;
             and
             principally
             ,
             the
             highest
             partes
             of
             it
             .
             I
             may
             therefore
             conclude
             ,
             that
             the
             art
             of
             comming
             to
             Beatitude
             (
             which
             we
             call
             
               Religion
            
             )
             is
             the
             highest
             ,
             the
             amplest
             ,
             and
             the
             necessariest
             of
             all
             Artes
             whatsoeuer
             .
             The
             highest
             ;
             because
             the
             scope
             of
             it
             is
             to
             gaine
             Beatitude
             :
             which
             is
             our
             chiefe
             End
             ;
             and
             vpon
             which
             ,
             all
             that
             is
             otherwise
             pleasing
             to
             vs
             ought
             to
             depend
             .
             The
             amplest
             ;
             because
             in
             the
             vse
             and
             application
             of
             it
             ,
             it
             extendeth
             to
             all
             our
             actions
             .
             And
             the
             most
             necessary
             ;
             because
             if
             he
             be
             not
             instructed
             in
             it
             ,
             he
             will
             infallibly
             miscary
             and
             perish
             .
             For
             as
             a
             man
             that
             is
             no
             Architect
             or
             Musician
             ,
             and
             hath
             not
             learned
             how
             to
             build
             a
             house
             or
             to
             play
             a
             lesson
             on
             the
             lute
             ;
             though
             he
             will
             not
             be
             blamed
             for
             his
             ignorance
             in
             those
             arts
             ,
             (
             which
             happily
             is
             not
             through
             his
             owne
             default
             ;
             but
             by
             some
             impossibility
             of
             getting
             instructions
             in
             them
             )
             yet
             if
             the
             one
             goe
             to
             build
             himselfe
             an
             
             habitation
             ,
             or
             the
             other
             to
             touch
             a
             lute
             ,
             they
             will
             not
             effect
             what
             they
             ayme
             att
             :
             But
             the
             disordely
             machine
             of
             stones
             and
             timber
             of
             the
             first's
             imitation
             of
             a
             house
             ,
             will
             fall
             vpon
             his
             head
             ;
             and
             the
             seconds
             inconcerted
             strokes
             and
             stoppes
             ,
             will
             annoy
             his
             owne
             and
             his
             hearers
             eares
             .
             In
             like
             manner
             ,
             if
             a
             man
             haue
             not
             the
             true
             knowledge
             of
             liuing
             so
             as
             to
             attaine
             Beatitude
             ;
             Although
             he
             be
             not
             blamed
             for
             incredulity
             ,
             if
             it
             were
             neuer
             duely
             proposed
             vnto
             him
             ;
             yet
             he
             shall
             faile
             of
             obtaining
             the
             blisse
             that
             followeth
             out
             of
             a
             well
             ordered
             life
             ,
             and
             shall
             inherit
             in
             the
             next
             world
             all
             those
             tormentes
             and
             miseries
             which
             I
             haue
             expressed
             and
             shewed
             to
             be
             the
             effects
             and
             sequele
             of
             a
             disordered
             life
             in
             this
             .
             And
             therefore
             ,
             no
             excuse
             serueth
             a
             man's
             turne
             for
             his
             ignorance
             in
             this
             art
             :
             which
             is
             so
             absolutely
             necessary
             ,
             that
             without
             it
             (
             be
             the
             cause
             what
             it
             will
             )
             he
             is
             lost
             and
             ruined
             for
             euer
             .
          
        
         
         
           
             THE
             XII
             .
             CHAPTER
             .
          
           
             How
             the
             methode
             and
             science
             of
             attaining
             to
             Beatitude
             (
             which
             is
             true
             Religion
             )
             is
             to
             be
             learned
             .
             And
             that
             it
             is
             not
             come
             into
             the
             world
             by
             humane
             reason
             or
             inuention
             .
          
           
             THE
             art
             then
             of
             well
             liuing
             ,
             or
             Religion
             ,
             being
             a
             certaine
             and
             a
             diffu●●ed
             science
             ,
             reaching
             to
             euery
             action
             of
             a
             man's
             life
             ,
             as
             is
             deliuered
             ;
             Our
             next
             inquiry
             must
             be
             ;
             how
             to
             compasse
             the
             knowledge
             of
             it
             .
             It
             is
             euident
             that
             there
             can
             be
             but
             two
             wayes
             to
             arriue
             vnto
             it
             ;
             namely
             ;
             Either
             by
             ones
             owne
             Inuention
             ,
             or
             else
             by
             an
             others
             instruction
             :
             There
             being
             no
             third
             way
             of
             acquiring
             any
             science
             .
             For
             ,
             a
             man
             cometh
             vnto
             it
             ,
             either
             by
             driuing
             of
             consequences
             out
             of
             knowledges
             that
             are
             euident
             as
             soone
             as
             they
             are
             proposed
             (
             such
             
             like
             as
             are
             the
             Axiomes
             ,
             vpon
             which
             Mathematicians
             do
             build
             their
             demonstrations
             )
             And
             this
             is
             the
             course
             of
             Inuention
             :
             or
             else
             ,
             he
             must
             be
             beholding
             to
             some
             other
             man
             who
             knoweth
             that
             science
             ,
             for
             instructing
             him
             in
             it
             .
             And
             from
             such
             a
             one
             ,
             he
             may
             deriue
             his
             knowledge
             in
             two
             different
             manners
             :
             The
             first
             ,
             when
             he
             that
             is
             posseded
             of
             a
             truth
             ,
             doth
             so
             explicate
             it
             and
             all
             belonging
             to
             it
             ,
             that
             att
             the
             last
             the
             learner
             seeth
             the
             truth
             it selfe
             ,
             and
             comprehendeth
             all
             the
             reasons
             of
             it
             ,
             as
             fully
             as
             his
             instructour
             doth
             ;
             And
             so
             ,
             though
             he
             be
             beholding
             to
             him
             for
             begetting
             such
             science
             in
             him
             ;
             yet
             now
             he
             hath
             no
             longer
             neede
             of
             him
             ,
             but
             is
             as
             strong
             in
             it
             as
             he
             .
             And
             the
             gaining
             of
             knowledge
             in
             this
             manner
             ,
             may
             be
             conceiued
             to
             sauour
             in
             some
             sort
             of
             Inuention
             ,
             as
             well
             as
             of
             discipline
             .
             But
             the
             second
             ,
             belongeth
             purely
             to
             discipline
             ;
             As
             when
             the
             learner
             arriueth
             no
             higher
             then
             barely
             to
             vnderstand
             what
             his
             teacher
             sayth
             ;
             and
             att
             the
             furthest
             ,
             to
             
             haue
             some
             morall
             likely
             hood
             that
             it
             is
             true
             ;
             but
             att
             the
             head
             ,
             relyeth
             vpon
             his
             teacher
             ,
             as
             one
             who
             he
             is
             certainly
             persuaded
             can
             neither
             be
             ignorant
             of
             the
             truth
             he
             deliuereth
             ,
             nor
             can
             lye
             and
             deceiue
             his
             disciple
             .
             For
             if
             either
             of
             these
             faile
             ,
             the
             disciple
             can
             haue
             no
             certainty
             or
             rationall
             confidence
             of
             the
             t●●uth
             deliuered
             him
             :
             And
             then
             consequently
             ,
             in
             our
             present
             case
             of
             Religion
             ,
             he
             will
             want
             that
             quiet
             ,
             that
             security
             ,
             &
             that
             content
             of
             hart
             ,
             which
             accompanyeth
             ones
             belieuing
             that
             he
             is
             in
             the
             right
             way
             of
             obtaining
             the
             happinesse
             he
             aymeth
             att
             .
          
           
             Now
             to
             apply
             vnto
             the
             knowledge
             of
             Religion
             ,
             these
             two
             wayes
             of
             attaining
             any
             science
             ,
             Inuention
             and
             discipline
             :
             I
             will
             begin
             with
             examining
             whither
             it
             may
             reasonably
             be
             hoped
             ,
             that
             humane
             Inuention
             could
             discouer
             it
             ,
             or
             no
             .
             Some
             may
             thinke
             the
             negatiue
             ;
             because
             in
             the
             mysteries
             of
             it
             there
             are
             no
             lines
             of
             demonstration
             ;
             that
             is
             ,
             no
             such
             connexion
             of
             them
             vnto
             principles
             
             euident
             to
             vs
             by
             nature
             ,
             that
             out
             of
             them
             any
             man
             ,
             be
             he
             neuer
             so
             knowing
             ,
             or
             euen
             an
             Angell
             ,
             could
             deduce
             them
             .
             To
             discusse
             this
             in
             particular
             ,
             were
             to
             enter
             vpon
             all
             the
             seuerall
             mysteries
             of
             our
             faith
             ;
             and
             shew
             ,
             how
             they
             either
             are
             ,
             or
             are
             not
             ,
             connexed
             with
             reason
             :
             which
             ,
             besides
             that
             it
             were
             two
             long
             a
             worke
             for
             my
             designed
             breuity
             ,
             would
             be
             too
             heauy
             a
             burthen
             for
             my
             weake
             shoulders
             ;
             who
             am
             not
             so
             vaine
             as
             to
             pretend
             to
             any
             more
             of
             diuinity
             then
             what
             is
             necessary
             for
             euery
             rationall
             man
             to
             settle
             him
             in
             a
             right
             course
             ;
             which
             amounteth
             to
             no
             more
             ,
             then
             to
             the
             finding
             of
             a
             certain
             and
             infallible
             guide
             to
             carry
             him
             safely
             to
             the
             end
             of
             this
             important
             iorney
             ;
             But
             if
             your
             Lordship
             desire
             to
             satisfy
             your selfe
             herein
             ,
             giue
             me
             leaue
             referre
             you
             to
             Maister
             Whites
             .
             Dialogues
             (
             vnder
             the
             name
             of
             Rushworth
             )
             of
             the
             Iudgement
             of
             common
             sense
             in
             choice
             of
             Religion
             ,
             and
             to
             the
             same
             author's
             sacred
             Institutions
             newly
             come
             a
             broad
             into●●
             
             the
             world
             ;
             in
             which
             learned
             workes
             you
             will
             find
             abundanr
             content
             .
             That
             therefore
             which
             I
             shall
             note
             vpon
             this
             occasion
             ,
             is
             ,
             That
             howeuer
             there
             may
             be
             in
             the
             mysteries
             themselues
             ,
             sufficient
             groundes
             to
             build
             demonstrations
             vpon
             ;
             yet
             in
             regard
             of
             vs
             ,
             there
             is
             no
             hope
             that
             we
             should
             be
             able
             to
             penetrate
             into
             them
             ,
             without
             hauing
             first
             learned
             them
             otherwise
             .
             For
             our
             Nature
             is
             so
             encumbred
             with
             materiall
             fantasmes
             ;
             and
             all
             that
             we
             speake
             ,
             or
             thinke
             ,
             is
             deliuered
             in
             such
             aequinocall
             wordes
             ;
             and
             aboue
             all
             ,
             most
             men
             are
             so
             blinded
             by
             passions
             and
             so
             byassed
             by
             interests
             ;
             and
             they
             ●●eete
             with
             so
             litle
             to
             helpe
             them
             in
             this
             designe
             ;
             that
             very
             few
             (
             and
             they
             neither
             ,
             not
             till
             towards
             the
             end
             of
             their
             life
             )
             can
             be
             expected
             to
             make
             any
             progresse
             in
             so
             high
             an
             attempt
             .
             And
             therefore
             we
             may
             conclude
             ,
             it
             is
             impossible
             ,
             by
             inuention
             to
             reach
             the
             amplitude
             of
             those
             mysteries
             which
             are
             necessary
             to
             be
             knowne
             ,
             to
             bring
             mankinde
             to
             Beatitude
             ;
             
             the
             doing
             whereof
             ,
             is
             the
             scope
             of
             that
             art
             or
             science
             which
             we
             call
             Religion
             .
             Vnto
             which
             determination
             ,
             drawne
             out
             of
             mature
             considering
             of
             the
             causes
             ,
             no
             small
             corroboration
             is
             added
             by
             experience
             ,
             shewing
             vs
             effectiuely
             how
             litle
             mankinde
             had
             aduanced
             herein
             during
             the
             long
             space
             of
             4.
             or
             5
             ,
             thousand
             yeares
             ,
             that
             nature
             had
             continued
             from
             the
             beginning
             of
             the
             world
             ,
             till
             our
             Sauiours
             coming
             to
             teach
             it
             vs
             completely
             .
             For
             if
             we
             looke
             vpon
             what
             the
             learned
             Grecians
             deliuered
             to
             their
             Roman
             Masters
             ,
             att
             the
             time
             when
             the
             ouergrowne
             wealth
             of
             Rome
             was
             proposed
             vnto
             them
             to
             fire
             their
             wittes
             to
             find
             out
             what
             Beatitude
             was
             (
             which
             was
             the
             learnedest
             age
             ,
             the
             most
             abounding
             with
             great
             men
             ,
             and
             the
             last
             ,
             in
             which
             their
             studies
             were
             employed
             on
             that
             subiect
             ;
             and
             in
             a
             great
             measure
             sharpened
             by
             the
             opposition
             of
             Christianity
             ,
             then
             beginning
             to
             grow
             into
             the
             world
             )
             we
             shall
             finde
             that
             their
             attempts
             neuer
             
             reached
             with
             any
             steadinesse
             beyond
             this
             life
             .
             For
             although
             some
             of
             them
             discoursed
             that
             the
             soule
             was
             Immortall
             ;
             Yet
             they
             held
             it
             rather
             as
             a
             plausible
             opinion
             ,
             then
             as
             a
             solide
             truth
             whereon
             men
             should
             ground
             their
             actions
             ,
             and
             should
             gouerne
             their
             liues
             here
             by
             it
             .
             As
             your
             Lordship
             (
             if
             you
             be
             desirous
             to
             satisfy
             your selfe
             in
             this
             particular
             )
             may
             find
             in
             Lucretius
             ,
             Tully
             ,
             Seneca
             ,
             Epitectus
             ,
             Antoninus
             the
             Emperor
             ,
             and
             seuerall
             others
             of
             that
             straine
             ;
             who
             prescribing
             remedies
             against
             the
             feare
             of
             death
             ,
             and
             making
             exhortations
             to
             vertue
             in
             this
             life
             ;
             do
             neuer
             extend
             their
             motiues
             to
             any
             good
             obtainable
             in
             the
             next
             life
             .
             Which
             your
             Lordship
             may
             see
             proued
             att
             large
             in
             Lactantius
             ;
             who
             purposely
             maketh
             it
             his
             taske
             to
             do
             so
             .
             For
             of
             those
             Philosofers
             who
             guessed
             furthest
             into
             the
             state
             of
             the
             future
             world
             ,
             none
             were
             euer
             able
             to
             ftame
             any
             scantling
             of
             the
             diuersity
             of
             the
             soules
             treatement
             there
             ,
             otherwise
             then
             by
             Gods
             arbitrary
             
             distributing
             of
             reward
             ,
             or
             inflicting
             of
             punishement
             :
             which
             way
             belongeth
             clearely
             to
             beliefe
             ,
             and
             not
             to
             science
             .
             So
             that
             ,
             as
             farre
             as
             history
             can
             informe
             vs
             ,
             Man's
             nature
             and
             witt
             did
             neuer
             attaine
             to
             the
             first
             principle
             of
             well
             liuing
             ;
             which
             consisteth
             in
             considering
             what
             condition
             soules
             be
             in
             ,
             after
             they
             are
             out
             of
             the
             body
             :
             so
             farre
             were
             they
             from
             hauing
             discouered
             true
             motiues
             to
             ballance
             our
             passions
             ,
             and
             to
             sett
             vs
             in
             an
             euen
             way
             betweene
             the
             allurements
             of
             this
             world
             and
             the
             hopes
             of
             the
             next
             .
             And
             this
             is
             the
             good
             that
             we
             expect
             from
             Religion
             :
             whose
             scope
             is
             to
             raise
             and
             enflame
             the
             soules
             that
             are
             a
             wake
             ,
             and
             to
             rouse
             those
             that
             are
             a
             sleepe
             in
             the
             dalliance
             of
             this
             world
             ,
             to
             the
             esteeme
             and
             relishing
             of
             the
             happinesse
             they
             may
             enioy
             in
             the
             next
             .
          
        
         
         
           
             THE
             XIII
             .
             CHAPTER
             .
          
           
             That
             religion
             hath
             not
             bin
             introduced
             into
             the
             world
             by
             one
             mans
             teaching
             an
             other
             .
             Nor
             by
             Angels
             instructing
             of
             men
             .
             But
             hath
             bin
             taught
             by
             God
             .
             And
             that
             Christian
             Religion
             is
             the
             true
             one
             .
          
           
             IT
             can
             not
             then
             be
             expected
             that
             Religion
             should
             be
             iutroduced
             among
             men
             by
             inuention
             or
             strength
             of
             witt
             .
             It
             remaineth
             that
             it
             must
             be
             by
             discipline
             and
             by
             teaching
             .
             Whereof
             ,
             seeing
             there
             are
             diuers
             kindes
             ,
             or
             rather
             diuers
             kindes
             of
             teachers
             ;
             our
             next
             enquiry
             shall
             be
             ,
             att
             whose
             handes
             we
             are
             to
             looke
             for
             it
             .
             Our
             first
             position
             shall
             exclude
             one
             man's
             teaching
             an
             other
             .
             For
             ,
             suppose
             that
             some
             one
             man
             should
             haue
             beaten
             out
             by
             long
             study
             the
             true
             way
             of
             attaining
             
             to
             happinesse
             (
             which
             neuerthelesse
             ,
             out
             of
             the
             former
             discourse
             seemeth
             vnlikely
             ,
             if
             not
             impossible
             )
             the
             way
             for
             him
             to
             deriue
             it
             to
             others
             ,
             must
             be
             ,
             either
             by
             demonstrating
             it
             to
             them
             by
             reason
             ,
             or
             by
             winning
             their
             beliefe
             to
             it
             because
             he
             assureth
             them
             of
             it
             .
             But
             ,
             demonstration
             ,
             in
             a
             matter
             so
             high
             and
             so
             difficult
             ,
             can
             not
             be
             communicated
             to
             many
             :
             very
             few
             being
             capable
             of
             the
             strength
             of
             such
             a
             proofe
             ,
             in
             much
             lower
             and
             easier
             subiects
             .
             It
             can
             not
             then
             be
             deriued
             to
             the
             people
             by
             any
             other
             meanes
             then
             by
             their
             relying
             vpon
             him
             that
             should
             positiuely
             tell
             them
             what
             they
             are
             to
             belieue
             .
             But
             vpon
             him
             ,
             they
             could
             not
             relye
             :
             for
             he
             being
             but
             a
             man
             they
             can
             not
             be
             assured
             whither
             what
             he
             sayth
             be
             true
             or
             false
             :
             either
             ,
             because
             he
             might
             be
             deceiued
             himselfe
             ,
             and
             so
             deliuer
             them
             a
             falshood
             for
             a
             truth
             :
             Or
             else
             ,
             because
             there
             might
             be
             considerations
             for
             him
             to
             propose
             it
             to
             them
             for
             true
             ,
             although
             in
             his
             owne
             hart●●lie
             
             knew
             or
             doubted
             it
             to
             be
             false
             :
             As
             for
             example
             ,
             either
             his
             owne
             particular
             profit
             ,
             or
             glory
             ,
             might
             preuaile
             with
             him
             to
             do
             so
             ;
             or
             he
             might
             deceiue
             them
             for
             their
             benefit
             ;
             keeping
             them
             by
             that
             meanes
             vnder
             good
             lawes
             ,
             and
             to
             an
             obedience
             that
             should
             make
             them
             liue
             happily
             in
             this
             world
             .
             And
             from
             the
             suspition
             of
             this
             latter
             ,
             euen
             the
             best
             man
             that
             can
             be
             imagined
             (
             so
             he
             be
             no
             more
             but
             a
             man
             )
             can
             not
             be
             free
             .
             For
             ,
             if
             he
             want
             power
             to
             introduce
             among
             men
             that
             which
             he
             iudgeth
             best
             for
             them
             ;
             it
             may
             be
             doubted
             that
             he
             ayme●●h
             att
             bringing
             about
             his
             designes
             by
             art
             and
             cunning
             ;
             according
             to
             the
             old
             parable
             ,
             of
             sowing
             the
             foxes
             skinne
             to
             the
             lyons
             to
             make
             it
             reach
             .
             Now
             if
             all
             these
             difficulties
             happen
             in
             the
             case
             of
             one
             man's
             propagating
             to
             the
             multitude
             this
             science
             of
             Religion
             ,
             which
             he
             is
             supposed
             to
             haue
             beaten
             out
             by
             his
             owne
             industry
             &
             learning
             :
             They
             would
             be
             no
             whitte
             lesse
             ,
             but
             rather
             more
             ,
             when
             such
             〈◊〉
             and
             demonstrators
             
             should
             be
             many
             .
             And
             without
             their
             being
             many
             ,
             it
             can
             not
             be
             conceiued
             how
             the
             generality
             of
             mankinde
             that
             is
             spread
             so
             wyde
             in
             place
             ,
             an
             of
             so
             long
             durance
             in
             time
             ,
             can
             be
             imbued
             with
             it
             .
             Adde
             to
             this
             ,
             the
             much
             that
             halfe
             learned
             men
             ,
             and
             halfe
             wittes
             ,
             would
             obiect
             against
             Religion
             proposed
             by
             such
             as
             pretend
             to
             relye
             on
             it
             because
             they
             haue
             demonstration
             for
             it
             ;
             which
             would
             be
             farre
             more
             plausible
             to
             the
             vulgar
             of
             mankinde
             ,
             then
             all
             that
             can
             be
             said
             to
             solue
             those
             obiections
             ;
             considering
             the
             profoundenesse
             and
             subtility
             that
             can
             not
             chose
             but
             be
             in
             such
             a
             demonstration
             ,
             and
             the
             vngraspablenesse
             of
             the
             very
             Nature
             ,
             and
             Essence
             of
             a
             separated
             soule
             ,
             which
             is
             the
             necessary
             entrance
             into
             it
             :
             So
             that
             such
             men
             would
             giue
             ouer
             their
             inquiry
             and
             attention
             ,
             before
             euer
             they
             aduance
             so
             farre
             as
             to
             weigh
             the
             reasons
             whither
             or
             no
             a
             soule
             can
             be
             without
             a
             body
             ;
             because
             they
             can
             not
             conceiue
             what
             such
             a
             soule
             is
             :
             And
             
             yet
             this
             is
             the
             hinge
             &
             fundamentall
             pointe
             of
             all
             Religion
             .
             So
             that
             it
             can
             not
             be
             expected
             ,
             that
             if
             there
             were
             no
             more
             efficacious
             meanes
             then
             this
             to
             persuade
             mankinde
             ;
             they
             should
             by
             vertue
             of
             this
             onely
             ,
             dis-seise
             their
             harfs
             from
             the
             goods
             of
             this
             world
             (
             to
             which
             the
             course
             of
             our
             nature
             gleweth
             them
             strongly
             )
             and
             settle
             them
             vpon
             vnconceiuable
             ones
             in
             an
             other
             world
             ;
             from
             whence
             they
             haue
             not
             experience
             of
             any
             soule
             that
             hath
             come
             to
             assure
             them
             thereof
             ,
             and
             to
             informe
             them
             what
             kind
             of
             inhabitants
             they
             shall
             become
             there
             ,
             when
             they
             arriue
             to
             the
             possession
             of
             those
             goods
             .
             We
             may
             then
             from
             this
             discourse
             conclude
             ,
             that
             for
             prudent
             men
             to
             receiue
             Religion
             in
             the
             way
             of
             beliefe
             ,
             they
             will
             expect
             to
             haue
             it
             built
             vpon
             a
             stronger
             rocke
             then
             humane
             credit
             .
          
           
             The
             next
             stoppe
             aboue
             the
             degree
             of
             men
             ,
             is
             the
             Sphere
             of
             spirits
             or
             of
             Angels
             .
             Among
             whom
             ,
             seeing
             there
             be
             good
             ones
             ,
             and
             bad
             ones
             ;
             lett
             vs
             begin
             with
             considering
             
             what
             we
             may
             expect
             in
             this
             case
             att
             the
             handes
             of
             these
             latter
             :
             And
             lett
             vs
             suppose
             them
             to
             conuerse
             with
             men
             ,
             by
             giuing
             them
             Oracles
             ;
             as
             auncient
             stories
             do
             record
             of
             Apollo
             att
             Delphos
             ,
             or
             of
             Iupiter
             Hammon
             in
             Lybia
             ,
             and
             the
             like
             .
             Can
             any
             thing
             they
             shall
             declare
             and
             reach
             ,
             be
             a
             sufficient
             ground
             of
             beliefe
             ?
             Surely
             ,
             if
             euer
             any
             such
             Oracle
             were
             animated
             with
             its
             ambitious
             soule
             (
             as
             is
             pretended
             )
             it
             is
             not
             reasonable
             to
             expect
             that
             the
             spirit
             of
             lying
             should
             alwayes
             speake
             truth
             .
             And
             if
             he
             do
             not
             ;
             one
             single
             lye
             ,
             taketh
             away
             the
             credit
             of
             all
             the
             Religion
             that
             he
             should
             haue
             founded
             .
             For
             ,
             if
             he
             can
             ,
             and
             sometimes
             do
             ,
             lye
             :
             Whence
             may
             it
             be
             certaine
             that
             he
             doth
             not
             lye
             ,
             when
             he
             deliuereth
             such
             vnknowable
             thinges
             as
             those
             which
             concerne
             the
             state
             of
             the
             other
             world
             ?
             And
             consequently
             ,
             if
             mankinde
             had
             no
             better
             security
             then
             this
             ,
             the
             greate●●
             and
             highest
             designe
             of
             nature
             ,
             woul●●
             be
             loosely
             gimalled
             ,
             and
             more
             ●●●terring
             
             then
             euery
             meane
             trade
             .
             But
             lett
             vs
             consider
             what
             security
             we
             may
             haue
             from
             good
             spirits
             .
             If
             such
             should
             denounce
             Religion
             to
             vs
             ;
             it
             must
             be
             either
             in
             their
             owne
             names
             ,
             that
             they
             would
             speake
             ;
             or
             it
             must
             be
             in
             Gods
             ,
             as
             his
             Ambassadors
             .
             If
             in
             their
             owne
             names
             ,
             what
             confidence
             can
             he
             to
             whom
             they
             speake
             ,
             haue
             ,
             that
             they
             may
             not
             be
             aswell
             of
             the
             tribe
             of
             lying
             spirits
             ,
             as
             of
             the
             blessed
             Angels
             ?
             If
             he
             aske
             them
             ,
             whither
             there
             be
             not
             such
             deceiuing
             ones
             ,
             who
             were
             once
             their
             companions
             ,
             and
             of
             the
             same
             nature
             as
             they
             ;
             and
             are
             since
             become
             wicked
             and
             malitious
             ;
             they
             will
             acknowledge
             there
             are
             ,
             And
             then
             ,
             what
             infallible
             markes
             can
             he
             haue
             to
             secure
             him
             ,
             that
             these
             he
             conferreth
             with
             ,
             may
             not
             be
             such
             ,
             though
             they
             stile
             themselues
             Angels
             of
             light
             ?
             And
             their
             very
             speaking
             in
             their
             owne
             names
             ,
             may
             iustly
             render
             them
             suspected
             :
             for
             ,
             if
             they
             were
             such
             as
             they
             pretend
             to
             be
             ;
             that
             is
             ,
             out
             of
             danger
             of
             falling
             (
             as
             their
             mates
             
             haue
             done
             )
             by
             hauing
             perpetuall
             sight
             of
             the
             aeternall
             verity
             ;
             then
             ,
             their
             very
             being
             such
             ,
             would
             reasonably
             make
             a
             man
             expect
             that
             what
             they
             deliuer
             him
             of
             that
             verity
             and
             of
             the
             way
             to
             arriue
             to
             it
             ,
             should
             rather
             be
             a
             message
             from
             him
             that
             maketh
             them
             so
             stable
             and
             indefectible
             ,
             then
             an
             instruction
             proceeding
             from
             their
             owne
             single
             impulse
             .
             And
             after
             all
             ,
             if
             he
             do
             beleeue
             them
             to
             be
             of
             the
             happy
             sort
             ,
             and
             for
             that
             cause
             do
             giue
             credit
             to
             what
             they
             say
             ;
             it
             is
             in
             effect
             vpon
             the
             score
             of
             him
             that
             enlighteneth
             and
             strengtheneth
             them
             ,
             that
             he
             beleeueth
             them
             ;
             And
             the
             speaking
             of
             such
             ,
             is
             rather
             from
             him
             ,
             then
             from
             themselues
             .
             We
             may
             therefore
             conclude
             ,
             that
             there
             neuer
             was
             ,
             nor
             euer
             could
             ,
             or
             can
             be
             ,
             any
             true
             Religion
             among
             Gentiles
             or
             Idolaters
             ,
             or
             amōg
             any
             who
             do
             not
             professe
             their
             beliefe
             hath
             its
             source
             from
             the
             true
             omnipotent
             God
             ,
             the
             selfe-verity
             ,
             and
             the
             spring-bonity
             .
             Nor
             can
             they
             pretend
             to
             such
             certainty
             of
             rules
             for
             
             bringing
             them
             to
             Beatitude
             ,
             as
             experience
             sheweth
             accompanieth
             the
             rules
             of
             all
             trades
             and
             manufactures
             .
             All
             these
             then
             being
             excluded
             from
             all
             pretence
             to
             true
             Religion
             ;
             and
             all
             created
             instructors
             ,
             appearing
             of
             too
             meane
             credit
             to
             settle
             it
             in
             the
             world
             ;
             It
             remaineth
             onely
             that
             we
             haue
             recourse
             to
             God
             alone
             for
             this
             supreme
             blessing
             ;
             And
             that
             we
             inquire
             what
             lawes
             and
             ordinances
             he
             hath
             giuen
             mankinde
             ,
             to
             gouerne
             and
             direct
             them
             vntill
             the
             end
             of
             the
             world
             ,
             that
             they
             may
             attaine
             to
             Beatitude
             .
             And
             we
             find
             no
             markes
             in
             story
             of
             any
             ,
             that
             with
             likelihood
             we
             may
             pitch
             vpon
             ,
             besides
             those
             tree
             memorable
             lawes
             which
             haue
             succeeded
             one
             an
             other
             :
             to
             witt
             ,
             The
             law
             of
             Nature
             ;
             the
             written
             one
             ;
             and
             the
             last
             ,
             giuen
             by
             Christ
             .
             The
             first
             of
             these
             ,
             can
             not
             be
             admitted
             now
             to
             any
             plea
             ;
             the
             succession
             of
             it
             being
             so
             interrupted
             ,
             that
             no body
             can
             claime
             the
             inheritance
             of
             that
             faith
             ,
             Nor
             doth
             any body
             know
             the
             feuerall
             contents
             
             and
             articles
             of
             it
             ,
             further
             then
             as
             some
             few
             of
             them
             may
             be
             supposed
             to
             be
             included
             in
             the
             written
             law
             ;
             and
             by
             the
             succession
             of
             them
             who
             professe
             the
             written
             law
             ,
             deriued
             in
             them
             and
             in
             Cristians
             to
             our
             dayes
             .
             The
             Iewes
             can
             as
             litle
             pretend
             that
             the
             law
             which
             God
             giue
             them
             by
             Moses
             ,
             is
             the
             religion
             whereby
             the
             whole
             bulke
             of
             mankinde
             in
             all
             ages
             is
             to
             be
             saued
             .
             The
             uery
             nature
             and
             essence
             of
             it
             ,
             and
             all
             the
             maine
             circumstances
             that
             accompany
             it
             ,
             do
             contradict
             that
             clayme
             .
             For
             it
             is
             manifestly
             limited
             to
             selected
             persons
             ,
             to
             a
             determined
             time
             ,
             and
             to
             a
             narrow
             place
             .
             Nor
             is
             it
             a
             good
             obiection
             ,
             that
             some
             Proselytes
             of
             other
             nations
             were
             allowed
             to
             be
             adioyned
             to
             the
             seed
             of
             Abraham
             ,
             in
             participation
             of
             rites
             and
             sacrifices
             :
             For
             such
             an
             adiunction
             could
             not
             reach
             to
             whole
             nations
             ;
             but
             contrariwise
             ,
             some
             were
             expressely
             forbidden
             by
             name
             .
             And
             so
             ,
             their
             law
             ,
             was
             not
             a
             law
             for
             mankind
             ;
             but
             onely
             for
             
             the
             family
             of
             Abraham
             .
             Besides
             ,
             God
             himselfe
             determined
             the
             land
             in
             which
             it
             should
             be
             practised
             :
             So
             as
             ,
             sacrifice
             could
             not
             be
             lawfully
             made
             ,
             nor
             altars
             erected
             ,
             in
             the
             way
             of
             their
             profession
             ,
             in
             any
             country
             but
             their
             owne
             :
             Which
             conuinceth
             that
             it
             was
             neuer
             intended
             for
             the
             saluation
             of
             mankinde
             ,
             whose
             numerous
             progeny
             is
             dispersed
             ouer
             the
             face
             of
             the
             whole
             earth
             .
             And
             it
             is
             cleare
             that
             their
             Messias
             was
             promised
             them
             att
             the
             end
             of
             the
             raigne
             of
             Dauids
             house
             ,
             and
             before
             their
             dispersion
             into
             the
             whole
             world
             :
             both
             which
             can
             not
             be
             denyed
             to
             haue
             bin
             long
             since
             performed
             :
             And
             consequently
             ,
             it
             was
             a
             temporary
             Religion
             ,
             and
             not
             designed
             to
             last
             till
             the
             worlds
             end
             ;
             which
             is
             a
             necessary
             propriety
             of
             that
             Religion
             ,
             whereby
             all
             nations
             (
             that
             is
             ,
             all
             mankinde
             )
             in
             all
             ages
             ,
             are
             to
             obtaine
             Beatitude
             .
             It
             remaineth
             then
             ,
             that
             Christian
             Religion
             must
             necessarily
             be
             the
             law
             that
             God
             hath
             designed
             for
             the
             saluation
             of
             all
             
             men
             ,
             att
             all
             times
             ,
             and
             in
             all
             places
             .
             Yet
             because
             Mahomet
             pretendeth
             as
             well
             as
             Christians
             ,
             that
             his
             law
             is
             deriued
             from
             God
             ;
             it
             will
             not
             be
             amisse
             to
             examine
             his
             clayme
             in
             a
             word
             or
             two
             .
             First
             ,
             there
             is
             a
             great
             disparity
             betweene
             the
             Christians
             and
             the
             Turkes
             law
             ,
             in
             this
             ;
             that
             Mahomet
             pretendeth
             not
             to
             be
             himselfe
             God
             ,
             as
             Christ
             doth
             ;
             Nor
             that
             he
             had
             his
             law
             immediately
             from
             God
             ;
             but
             that
             it
             was
             sent
             him
             by
             an
             Angell
             .
             Next
             ,
             he
             alloweth
             Christ
             to
             haue
             bin
             a
             Prophet
             ;
             and
             yet
             taxeth
             him
             of
             lying
             for
             hauing
             giuen
             himselfe
             out
             to
             be
             God
             .
             By
             doing
             which
             ,
             he
             maketh
             his
             owne
             doctrine
             rely
             but
             vpon
             a
             fallible
             authority
             .
             For
             since
             he
             obiecteth
             lying
             to
             Christ
             ,
             whom
             he
             alloweth
             to
             be
             a
             Prophett
             :
             What
             security
             can
             one
             haue
             ,
             that
             he
             who
             pretendeth
             not
             to
             be
             more
             ,
             lyeth
             not
             as
             well
             as
             he
             ?
             Againe
             ;
             Christians
             pretend
             a
             publicity
             of
             infinite
             miracles
             done
             by
             Christ
             ,
             attesting
             his
             God-head
             and
             the
             truth
             of
             his
             doctrine
             :
             Mahomet
             
             and
             his
             sectators
             ,
             none
             ;
             or
             att
             least
             ,
             such
             as
             by
             their
             owne
             confession
             are
             but
             obscure
             ones
             .
             Lastly
             ;
             the
             abominations
             of
             Mahomets
             law
             ,
             against
             both
             reason
             and
             nature
             ;
             and
             a
             totall
             submitting
             of
             the
             soule
             by
             it
             to
             bodily
             obiects
             ;
             do
             euidently
             conuince
             ,
             that
             the
             obseruing
             it
             is
             not
             a
             promoting
             and
             perfecting
             of
             Nature
             towardes
             the
             great
             end
             of
             Beatitude
             ,
             deduced
             in
             some
             of
             the
             former
             chapters
             ;
             but
             a
             strong
             and
             maine
             alienation
             from
             it
             :
             and
             consequently
             ,
             a
             peruersion
             of
             humane
             nature
             ,
             and
             a
             carrying
             of
             mankinde
             to
             eternall
             disgustes
             ,
             miseries
             ,
             and
             torments
             .
          
        
         
         
           
             THE
             XIV
             .
             CHAPTER
             .
          
           
             How
             Christes
             doctrine
             hath
             bin
             conueyed
             purely
             and
             entirely
             to
             succeeding
             ages
             .
             That
             puritanes
             and
             Protestants
             can
             not
             lay
             clayme
             vnto
             it
             .
          
           
             IT
             is
             then
             onely
             the
             law
             of
             Christ
             ,
             that
             can
             pretend
             with
             reason
             to
             the
             glorious
             title
             of
             a
             doctrine
             ,
             able
             to
             bring
             a
             man
             securely
             to
             his
             desired
             hapinesse
             .
             Let
             vs
             then
             examine
             in
             the
             next
             place
             ,
             if
             all
             they
             who
             giue
             themselues
             out
             to
             be
             Christians
             ,
             do
             deserue
             that
             name
             ,
             and
             in
             reallity
             and
             effect
             be
             such
             .
             No
             man
             will
             doubt
             ,
             were
             he
             Iew
             on
             infidell
             ,
             but
             that
             if
             Christ
             were
             God
             (
             as
             Christians
             do
             professe
             and
             belieue
             )
             he
             was
             both
             able
             and
             willing
             to
             deliuer
             vnto
             his
             flocke
             the
             truth
             so
             necessary
             for
             them
             .
             Which
             once
             granted
             ,
             it
             presently
             appeareth
             ,
             that
             Photinians
             ,
             Arrians
             
             and
             all
             such
             pretended
             Christians
             as
             denyed
             Christ's
             being
             true
             God
             ,
             had
             no
             Religion
             ;
             they
             bringing
             downe
             the
             certainty
             of
             faith
             ,
             to
             an
             authority
             vnder
             God
             ;
             that
             is
             ,
             to
             a
             fallible
             one
             ,
             as
             I
             haue
             already
             shewed
             ;
             and
             consequently
             ,
             subiect
             to
             falsity
             ;
             and
             therefore
             not
             to
             be
             relyed
             vpon
             .
             For
             ,
             Christ
             spoke
             not
             an
             others
             dictates
             ,
             as
             Moses
             did
             ;
             nor
             in
             his
             difficulties
             ,
             had
             recourse
             to
             God
             ,
             as
             to
             his
             lord
             or
             Master
             :
             but
             spoke
             as
             a
             master
             ,
             and
             wrought
             as
             a
             Lord
             ;
             as
             one
             ,
             from
             ,
             and
             of
             ,
             himselfe
             :
             and
             who
             when
             he
             prayed
             to
             his
             father
             ,
             did
             it
             for
             our
             example
             ,
             not
             for
             his
             owne
             necessity
             ;
             addressing
             himselfe
             vnto
             him
             ,
             by
             the
             ●●ame
             of
             father
             ,
             not
             of
             master
             .
          
           
             But
             setting
             a
             side
             all
             such
             blasphemours
             ,
             as
             persons
             no
             wayes
             considerable
             ;
             lett
             vs
             looke
             backe
             vpon
             the
             maxime
             we
             haue
             formerly
             sett
             downe
             ;
             to
             witt
             ,
             That
             he
             who
             li●●eth
             not
             well
             ,
             that
             is
             ,
             who
             doth
             〈◊〉
             actually
             treade
             in
             the
             way
             which
             ●●eadeth
             to
             Beatitude
             ,
             shall
             not
             be
             
             happy
             ;
             how
             excusable
             soeuer
             he
             be
             for
             not
             knowing
             the
             way
             or
             law
             :
             And
             then
             we
             shall
             straight
             discouer
             ,
             that
             it
             is
             not
             sufficient
             for
             any
             man
             to
             say
             ,
             he
             hath
             Christ's
             doctrine
             ,
             and
             is
             willing
             to
             follow
             it
             ;
             vnlesse
             he
             be
             certainly
             assured
             that
             he
             haue
             it
             .
             Nor
             can
             he
             be
             sure
             that
             he
             hath
             it
             ,
             vnlesse
             he
             haue
             some
             infallible
             meanes
             whereby
             to
             discerne
             it
             from
             false
             and
             pretended
             doctrines
             .
             This
             infallible
             meanes
             ,
             can
             be
             none
             other
             ,
             but
             the
             infallibility
             of
             the
             authority
             and
             conueyance
             ,
             by
             which
             this
             doctrine
             cometh
             to
             him
             .
             If
             Christ
             ,
             whom
             he
             beleeueth
             to
             be
             God
             ,
             did
             speake
             himselfe
             immediatly
             to
             him
             ;
             he
             would
             require
             no
             more
             :
             But
             seeing
             he
             is
             departed
             many
             ages
             since
             ,
             from
             conuersing
             with
             mankinde
             ;
             we
             must
             inquire
             what
             infallible
             conueyance
             of
             his
             doctrine
             to
             vs
             ,
             we
             may
             rely
             vpon
             .
             It
             is
             cleare
             ,
             there
             can
             be
             but
             two
             wayes
             to
             performe
             that
             worke
             ;
             the
             one
             ,
             by
             writing
             ;
             the
             other
             ,
             by
             being
             handed
             downe
             from
             generation
             to
             generation
             ;
             by
             the
             
             mouths
             of
             them
             who
             first
             and
             immediately
             receiued
             it
             from
             Christ
             ,
             and
             taught
             it
             to
             those
             that
             they
             conuersed
             with
             ;
             who
             againe
             preached
             it
             all
             ouer
             the
             world
             ;
             and
             they
             who
             learned
             it
             of
             them
             ,
             taught
             it
             att
             their
             turne
             to
             those
             who
             succeeded
             them
             ;
             and
             so
             from
             generation
             to
             generation
             ,
             and
             from
             age
             to
             age
             ,
             is
             come
             downe
             to
             our
             present
             age
             .
             The
             vniuersality
             which
             (
             euen
             in
             the
             very
             beginning
             ,
             and
             whiles
             the
             doctrine
             was
             fresh
             in
             their
             memories
             that
             had
             it
             from
             its
             source
             )
             requiring
             a
             great
             time
             to
             the
             forgetting
             and
             extetminating
             of
             it
             euery
             whe●●e
             ,
             it
             may
             be
             conceiued
             to
             haue
             ●●in
             conserued
             pure
             and
             entire
             all
             this
             while
             ,
             in
             some
             great
             part
             of
             the
             world
             .
             Third
             way
             ,
             there
             is
             none
             :
             vnlesse
             peraduenture
             we
             make
             a
             subdiuision
             of
             writinges
             ;
             distingui●●ing
             betveene
             such
             as
             came
             from
             ●●he
             pennes
             of
             those
             teachers
             who
             ●●eceiued
             what
             they
             write
             ,
             immedia●●ly
             from
             Christ
             ;
             and
             whose
             wordes
             〈◊〉
             authenticall
             and
             law●●
             And
             such
             
             other
             writinges
             ,
             as
             being
             composed
             by
             authors
             in
             succeeding
             age●●
             ,
             do
             informe
             vs
             what
             the
             Church
             hath
             held
             in
             all
             times
             .
             This
             sort
             of
             writers
             ,
             may
             seeme
             to
             partake
             of
             both
             wayes
             :
             Of
             the
             first
             ,
             as
             being
             writers
             :
             And
             of
             the
             second
             ,
             as
             farre
             forth
             as
             they
             are
             in
             a
             manner
             a
             part
             of
             the
             handes
             through
             which
             Christe's
             doctrine
             hath
             bin
             conueyed
             vnto
             vs
             .
             These
             two
             wayes
             may
             seeme
             to
             haue
             bin
             shared
             betweene
             the
             french
             Caluinistes
             (
             among
             vs
             ,
             called
             Puritans
             or
             Presbyterians
             )
             and
             the
             English
             Protestantes
             or
             common
             prayer
             men
             :
             But
             in
             reality
             ,
             they
             haue
             them
             not
             .
             For
             ,
             the
             Puritane
             ,
             as
             soone
             as
             he
             hath
             highly
             and
             peremptorily
             pronounced
             ,
             that
             nothing
             but
             scripture
             must
             be
             Iudge
             of
             Religion
             ;
             and
             that
             the
             word
             of
             God
             ,
             pure
             and
             alone
             ,
             must
             gouerne
             ;
             he
             presently
             maketh
             you
             a
             Catalogue
             of
             articles
             ,
             which
             you
             must
             hold
             ,
             if
             you
             will
             not
             be
             excommunicated
             and
             cost
             out
             of
             his
             Church
             .
             And
             howeuer
             he
             may
             pretend
             that
             he
             de●●iueth
             
             these
             articles
             out
             of
             scripture
             :
             yet
             ,
             the
             wordes
             of
             them
             not
             being
             in
             the
             Scripture
             ,
             he
             can
             not
             deny
             but
             that
             they
             are
             his
             owne
             collections
             and
             interpretations
             :
             So
             that
             if
             he
             misse
             in
             interpreting
             Gods
             written
             word
             ;
             the
             sense
             ,
             aswell
             as
             the
             wordes
             ,
             will
             be
             his
             ,
             and
             not
             the
             Scriptures
             .
             Now
             the
             Protestant
             ;
             seeing
             the
             vnreasonablenesse
             of
             this
             proceeding
             ,
             that
             a
             particular
             man
             or
             company
             should
             oblige
             all
             men
             to
             receiue
             his
             interpretation
             of
             Scripture
             ;
             thinketh
             to
             take
             a
             more
             plausible
             course
             ,
             by
             pretending
             to
             explicate
             Scripture
             by
             the
             fathers
             ;
             especially
             ,
             by
             the
             fathe●●s
             of
             the
             primitiue
             ages
             .
             But
             this
             seemeth
             to
             me
             more
             irrationall
             then
             the
             puritanes
             proceeding
             .
             For
             ,
             first
             ,
             he
             goeth
             against
             his
             owne
             principle
             ,
             by
             appealing
             to
             the
             fathers
             after
             hauing
             pr●●tested
             against
             all
             humane
             authority
             ,
             〈◊〉
             fallible
             .
             Secondly
             ,
             he
             maketh
             himselfe
             iudge
             which
             of
             the
             fathers
             ●●re
             to
             be
             receiued
             ;
             and
             when
             ;
             and
             ●●hat
             of
             them
             to
             be
             reiected
             ;
             and
             
             how
             to
             be
             vnderstood
             :
             And
             so
             draweth
             the
             question
             ,
             from
             the
             sole
             booke
             of
             Scripture
             ,
             to
             the
             infinite
             volumes
             of
             fathers
             .
             And
             lastly
             ;
             that
             he
             may
             serue
             himselfe
             of
             the
             fathers
             manner
             of
             expressions
             ,
             iointly
             with
             his
             owne
             conceits
             and
             opinions
             ;
             (
             so
             to
             boulster
             out
             his
             fancyes
             with
             the
             semblance
             of
             their
             authority
             )
             he
             confoundeth
             his
             owne
             language
             with
             their
             manner
             of
             speaking
             ;
             and
             neither
             vnderstandeth
             himselfe
             ,
             nor
             (
             much
             lesse
             )
             can
             make
             an
             other
             man
             vnderstand
             what
             he
             sayth
             .
             Like
             those
             commentors
             of
             Aristotle
             and
             S.
             Thomas
             ;
             who
             not
             being
             bold
             enough
             to
             deny
             their
             authority
             ,
             which
             hath
             taken
             so
             deepe
             rootes
             in
             all
             the
             schooles
             of
             Christendome
             ;
             do
             render
             their
             doctrine
             ,
             and
             themselues
             ,
             vnintelligible
             ,
             by
             their
             wrested
             and
             confused
             interpretations
             .
             Yet
             I
             deny
             not
             ,
             but
             that
             a
             right
             Protestant
             ,
             is
             in
             many
             pointes
             neerer
             truth
             then
             the
             Presbyterian●●
             For
             ,
             his
             reading
             of
             the
             fathers
             ,
             and
             his
             allowing
             them
             some
             kind
             of
             estimation
             ;
             
             can
             not
             choose
             but
             worke
             some
             good
             effect
             in
             his
             minde
             .
             But
             that
             which
             I
             complaine
             of
             him
             for
             ,
             is
             ,
             that
             the
             rule
             he
             pretendeth
             ,
             (
             as
             he
             vseth
             it
             )
             is
             more
             intricate
             then
             the
             Presbyterians
             ;
             and
             his
             discourse
             ,
             is
             more
             ambigous
             and
             confused
             ,
             by
             his
             counterfeiting
             to
             hold
             with
             the
             fathers
             ,
             when
             in
             truth
             he
             renounceth
             them
             .
          
        
         
           
             THE
             XV
             .
             CHAPTER
             .
          
           
             A
             further
             consideration
             ,
             of
             the
             insufficiency
             and
             vnreasonablenesse
             ,
             of
             the
             late
             Protestants
             proceeding
             ,
             in
             point
             of
             Religion
             .
          
           
             TRVLY
             it
             seemeth
             to
             me
             so
             euident
             ,
             that
             neither
             of
             these
             haue
             any
             rule
             of
             Christianity
             ;
             as
             I
             haue
             oftentimes
             wondered
             when
             I
             haue
             heard
             some
             men
             (
             in
             other
             thinges
             ,
             appearing
             to
             be
             prudent
             )
             
             say
             in
             earnest
             that
             they
             beleeue
             they
             haue
             one
             ,
             and
             grow
             warme
             in
             their
             maintaining
             so
             much
             .
             For
             ,
             there
             being
             but
             two
             channels
             whereby
             Christes
             doctrine
             can
             descend
             to
             vs
             ;
             writting
             ;
             and
             deliuering
             from
             hand
             to
             hand
             ;
             How
             can
             they
             pretend
             to
             Christianity
             ,
             who
             accept
             of
             neither
             of
             these
             ?
             As
             for
             tradition
             by
             handes
             ;
             they
             clearely
             defy
             it
             .
             And
             as
             for
             Scripture
             ;
             If
             they
             take
             that
             for
             their
             rule
             ,
             why
             do
             they
             binde
             men
             to
             opinions
             that
             can
             not
             be
             decided
             out
             of
             Scripture
             ,
             but
             remaine
             still
             disputable
             after
             all
             is
             said
             that
             can
             be
             vrged
             from
             thence
             ?
             Well
             may
             they
             ,
             in
             pursuance
             of
             their
             owne
             rule
             quarrell
             att
             such
             as
             shall
             deny
             any
             point
             that
             is
             cleare
             and
             euident
             in
             Scripture
             :
             But
             to
             anathematise
             ,
             and
             punish
             (
             when
             they
             haue
             the
             power
             )
             those
             that
             produce
             out
             of
             Scripture
             as
             faire
             proofes
             for
             their
             opinions
             ,
             as
             any
             thing
             they
             are
             able
             to
             bring
             against
             them
             ;
             seemeth
             to
             me
             a
             great
             iniustice
             .
             Certainly
             ,
             nothing
             can
             be
             more-euident
             ,
             then
             ,
             that
             in
             all
             the
             
             points
             which
             haue
             bin
             disputed
             ,
             out
             of
             Scripture
             alone
             ,
             betweene
             Catholikes
             and
             them
             ,
             now
             almost
             an
             100.
             yeares
             ;
             the
             textes
             produced
             by
             them
             ,
             haue
             not
             att
             all
             inclined
             the
             ballance
             on
             their
             side
             ;
             but
             rather
             (
             if
             I
             may'be
             allowed
             to
             giue
             my
             verdict
             ,
             in
             a
             case
             where
             I
             am
             in●●ere●●ed
             )
             it
             hath
             weighed
             notably
             on
             our
             side
             .
             And
             therefore
             ,
             lett
             them
             pretend
             what
             they
             will
             ;
             it
             is
             cleare
             ,
             that
             Scripture
             is
             not
             their
             rule
             .
             As
             for
             the
             Protestantes
             pretending
             to
             the
             authority
             of
             the
             fathers
             in
             interpreting
             Scripture
             ,
             the
             case
             is
             yet
             more
             cleare
             ,
             if
             more
             may
             be
             .
             For
             ,
             they
             sticke
             not
             to
             say
             vpon
             euery
             occasion
             ,
             that
             the
             fathers
             erred
             ;
             and
             that
             they
             might
             erre
             ,
             both
             in
             common
             and
             in
             particular
             .
             So
             that
             ,
             theirs
             is
             but
             like
             a
             cobwebbe
             lawne
             lining
             :
             (
             of
             no
             substance
             or
             solidity
             )
             to
             the
             Nettelike
             cloke
             ,
             wherewith
             the
             Presbyterians
             do
             endeauour
             to
             hide
             their
             foule
             play
             ,
             when
             they
             recede
             from
             the
             rule
             which
             themselues
             propose
             ;
             and
             is
             looked
             through
             
             att
             the
             first
             casting
             of
             ones
             eyes
             vpon
             it
             :
             And
             in
             this
             regard
             ,
             both
             their
             cases
             are
             the
             very
             same
             .
             And
             to
             speake
             plainely
             ;
             the
             rule
             common
             to
             both
             these
             ,
             and
             to
             all
             others
             ,
             who
             proposing
             Scripture
             for
             their
             rule
             ,
             do
             afterwardes
             prefixe
             particular
             opinions
             to
             their
             Church
             ;
             neither
             is
             ,
             nor
             can
             be
             any
             other
             ,
             then
             a
             heady
             pride
             and
             wilfulnesse
             ,
             to
             bind
             all
             other
             men
             to
             their
             ,
             not
             knowledge
             ,
             but
             guessing
             .
             Now
             if
             such
             guessing
             ,
             can
             be
             iudged
             a
             sufficient
             meanes
             ,
             for
             themselues
             and
             others
             ,
             to
             be
             assured
             of
             those
             thinges
             ,
             without
             the
             doing
             whereof
             mankinde
             must
             be
             eternally
             miserable
             ;
             these
             men
             may
             pretend
             to
             Christianity
             :
             But
             for
             my
             part
             ,
             I
             can
             entertaine
             but
             a
             very
             meane
             estime
             of
             it
             .
             I
             know
             ,
             ●●euerall
             of
             them
             are
             held
             for
             learned
             men
             :
             And
             that
             ,
             not
             onely
             in
             their
             owne
             opinions
             ,
             but
             by
             many
             others
             besides
             :
             How
             iustly
             they
             deserue
             that
             title
             ,
             will
             appeare
             if
             we
             consider
             ,
             what
             true
             learning
             and
             knowledge
             in
             
             any
             science
             ,
             is
             .
             I
             take
             it
             ,
             to
             be
             an
             assurance
             of
             the
             nature
             of
             the
             thinges
             that
             are
             treated
             of
             in
             that
             science
             .
             Such
             ,
             Mathematicians
             haue
             in
             their
             profession
             ;
             such
             ,
             the
             masters
             of
             all
             the
             artes
             that
             belong
             to
             mans
             life
             .
             Such
             ,
             Philosophers
             haue
             ,
             (
             or
             should
             pretend
             to
             haue
             ;
             though
             some
             ,
             vnworthy
             the
             name
             of
             Philosophers
             ,
             do
             content
             themselues
             with
             probable
             opinions
             )
             and
             much
             more
             ,
             deuines
             ought
             to
             haue
             such
             assurāce
             of
             what
             concerneth
             their
             profession
             ;
             seeing
             ,
             that
             any
             mistake
             therein
             ,
             exposeth
             men
             to
             eternall
             ruine
             and
             misery
             .
             Now
             the
             learning
             of
             these
             men
             that
             would
             passe
             for
             so
             great
             deuines
             ,
             wherein
             doth
             it
             consist
             ?
             They
             pretend
             to
             no
             other
             ,
             then
             to
             know
             that
             hath
             bin
             said
             by
             others
             .
             Which
             others
             ,
             are
             God
             and
             men
             ;
             to
             witt
             ,
             what
             hath
             bin
             sayd
             by
             God
             in
             Scripture
             ,
             and
             by
             men
             in
             their
             bookes
             .
             If
             they
             rightly
             vnderstood
             all
             this
             ,
             they
             might
             with
             reason
             ha●●e
             a
             good
             conceipt
             of
             themselues
             .
             But
             let
             vs
             examine
             how
             they
             behaue
             
             themselues
             ,
             in
             their
             proceeding
             with
             both
             these
             .
             As
             for
             Scriptures
             ,
             I
             haue
             already
             touched
             how
             their
             penetrating
             into
             the
             sense
             of
             them
             ,
             is
             but
             a
             meere
             guessing
             :
             Yet
             were
             it
             something
             ,
             if
             they
             could
             make
             it
             appeare
             that
             they
             guesse
             fairely
             .
             I
             will
             allow
             them
             so
             much
             ,
             if
             they
             can
             shew
             how
             any
             of
             their
             deuines
             in
             any
             one
             question
             ,
             hath
             faithfully
             paralleled
             the
             places
             of
             Scripture
             vsed
             to
             be
             brought
             on
             each
             side
             ;
             and
             hath
             fairely
             compared
             and
             weighed
             them
             in
             the
             ballance
             ,
             one
             against
             the
             other
             ,
             and
             hath
             giuen
             each
             of
             them
             their
             full
             weight
             ;
             and
             then
             hath
             pronounced
             an
             orderly
             sentence
             ,
             in
             this
             sort
             ;
             that
             by
             reason
             of
             plurality
             of
             places
             ,
             propriety
             of
             wordes
             ,
             efficacity
             of
             texts
             ,
             and
             the
             like
             ,
             the
             aduantage
             falleth
             to
             this
             side
             ,
             rather
             then
             to
             that
             .
             If
             they
             should
             pretend
             they
             are
             able
             to
             do
             this
             (
             which
             I
             am
             sure
             they
             neuer
             haue
             as
             yet
             performed
             )
             I
             would
             entreate
             them
             to
             shew
             me
             a
             learned
             logike
             of
             wordes
             ,
             out
             of
             which
             they
             had
             extracted
             the
             
             rules
             whereby
             the
             sense
             of
             wordes
             may
             be
             pondered
             ;
             and
             whereby
             one
             may
             be
             certaine
             when
             their
             sense
             is
             demonstratiuely
             knowne
             ,
             and
             when
             but
             probably
             ;
             and
             by
             what
             weights
             ,
             one
             probability
             appeareth
             greater
             then
             an
             other
             ;
             And
             after
             all
             this
             paines
             ,
             I
             would
             tell
             them
             (
             and
             they
             can
             not
             deny
             it
             )
             that
             as
             long
             as
             both
             senses
             are
             probable
             ,
             the
             lesse
             probable
             may
             peraduenture
             be
             the
             true
             one
             :
             And
             so
             ,
             all
             their
             labour
             is
             lost
             .
             But
             lett
             vs
             examine
             ,
             if
             their
             learning
             be
             any
             greater
             in
             humane
             writers
             .
             The
             depth
             of
             it
             is
             ,
             to
             boggle
             att
             any
             darke
             place
             of
             History
             ,
             or
             of
             fathers
             ;
             and
             by
             it
             ,
             persuade
             such
             men
             as
             are
             not
             conuersant
             in
             antiquity
             ,
             to
             frame
             a
             iudgement
             coutrary
             to
             the
             publicke
             practise
             of
             the
             Church
             of
             those
             ages
             .
             As
             for
             example
             ;
             what
             can
             be
             more
             publicke
             and
             notorious
             ,
             then
             the
             succession
             and
             authority
             of
             Bishops
             ;
             then
             the
             being
             of
             Monkes
             and
             Nunnes
             ;
             then
             the
             principality
             of
             the
             Bishop
             of
             Rome
             ;
             then
             the
             practise
             of
             the
             Masse
             ,
             
             Sacrements
             ,
             and
             ceremonies
             ;
             then
             the
             custome
             of
             praying
             for
             the
             dead
             ;
             then
             the
             vse
             of
             Crosses
             and
             of
             pictures
             ?
             And
             euen
             for
             all
             these
             ,
             they
             make
             it
             their
             labour
             (
             and
             for
             which
             they
             pretend
             the
             title
             of
             subtile
             and
             deepe
             schollers
             )
             to
             persuade
             you
             ,
             out
             of
             some
             not
             fully
             declared
             sentence
             of
             a
             father
             ,
             speaking
             vpon
             the
             by
             ,
             that
             there
             were
             no
             such
             thinges
             as
             these
             in
             antiquity
             .
             Yet
             had
             our
             contryman
             more
             sincerity
             then
             this
             ;
             who
             in
             his
             translation
             of
             S.
             Augustines
             confessions
             ,
             professeth
             plainely
             ,
             that
             he
             had
             left
             out
             many
             thinges
             ,
             because
             S.
             Augustine
             had
             erred
             in
             them
             .
             So
             the
             Centurists
             ,
             and
             Luther
             ,
             and
             Caluin
             ,
             and
             all
             Nouellists
             ,
             whiles
             there
             remained
             any
             ingenuity
             among
             them
             ,
             confessed
             that
             the
             opinions
             which
             they
             reiected
             ,
             were
             auncient
             errors
             of
             the
             fathers
             .
             But
             now
             ,
             all
             their
             learning
             consisteth
             in
             belying
             of
             antiquity
             ,
             and
             in
             pinning
             a
             false
             maske
             vpon
             the
             venerable
             face
             of
             it
             .
             How
             then
             can
             men
             deserue
             the
             name
             of
             learned
             ,
             
             who
             take
             not
             the
             course
             to
             know
             any
             thing
             att
             all
             ?
             Neuerthelesse
             ,
             they
             must
             passe
             for
             great
             deuines
             ;
             when
             peraduenture
             they
             are
             all
             together
             ignorant
             ,
             what
             diuinity
             is
             .
             Diuinity
             signifyeth
             a
             science
             ,
             that
             followeth
             out
             of
             faith
             or
             out
             of
             the
             discipline
             of
             saluation
             ;
             in
             such
             sort
             as
             Euclides
             Elements
             do
             follow
             out
             of
             the
             definitious
             and
             axiomes
             ,
             which
             he
             hath
             prefixed
             as
             groundes
             for
             his
             bookes
             ,
             and
             that
             he
             hath
             supposed
             before
             them
             .
             In
             like
             manner
             ,
             faith
             must
             be
             supposed
             to
             diuinity
             .
             But
             in
             s●●eed
             of
             doing
             so
             ,
             these
             men
             who
             terme
             themselues
             deuines
             ,
             do
             spend
             all
             their
             paines
             and
             employe
             all
             their
             schollership
             ,
             in
             opposing
             the
             receiued
             tenets
             of
             faith
             .
             So
             that
             they
             are
             such
             eminent
             deuines
             ,
             as
             he
             would
             be
             a
             Geometrician
             ,
             who
             in
             steed
             of
             studying
             throughly
             Euclides
             Elements
             ,
             should
             neuer
             goe
             beyond
             the
             first
             leafe
             ;
             but
             should
             busy
             himselfe
             many
             yeares
             ,
             and
             write
             great
             volumes
             ,
             to
             proue
             that
             his
             definitions
             are
             ill
             contriued
             ,
             and
             
             that
             this
             axiomes
             are
             false
             .
             And
             yet
             must
             such
             seely
             aequiuocation
             ,
             so
             pusse
             them
             vp
             ,
             and
             persuade
             their
             followers
             they
             are
             so
             great
             Clerkes
             ,
             that
             all
             Antiquity
             ,
             all
             the
             latter
             and
             present
             ages
             ,
             and
             common
             sense
             it selfe
             ,
             must
             be
             deserted
             to
             adhere
             to
             these
             learned
             Masters
             .
             Whereas
             those
             who
             are
             truly
             deuines
             ,
             are
             beyond
             common
             Christians
             ,
             and
             do
             begin
             their
             science
             and
             employment
             att
             the
             height
             of
             those
             notions
             which
             belong
             to
             common
             Christians
             :
             Whiles
             these
             ,
             whom
             the
             Protes●●ants
             terme
             deuines
             ,
             do
             neuer
             attaine
             to
             the
             knowledge
             that
             the
             simplest
             Christians
             are
             imbued
             with
             ,
             by
             relying
             vpon
             tradition
             and
             vpon
             the
             authority
             of
             the
             Church
             .
             But
             enough
             of
             this
             :
             since
             it
             seemeth
             that
             God
             himselfe
             hath
             taken
             it
             to
             his
             taske
             to
             ruine
             them
             wheresoeuer
             they
             appeared
             to
             haue
             power
             .
          
        
         
         
           
             THE
             XVI
             .
             CHAPTER
             .
          
           
             The
             Socinians
             and
             the
             Independents
             ,
             excluded
             from
             hauing
             the
             true
             doctrine
             of
             Christ
             .
          
           
             THESE
             two
             ,
             being
             reiected
             from
             holding
             the
             rule
             of
             Scripture
             ;
             (
             whatsoeuer
             they
             may
             pretend
             :
             )
             there
             remaine
             yet
             two
             other
             families
             who
             lay
             clayme
             to
             that
             rule
             ;
             namely
             ,
             the
             Independents
             ,
             and
             the
             Socinians
             .
             Their
             difference
             ,
             I
             take
             to
             be
             this
             :
             That
             the
             Independent
             acknowledgeth
             the
             booke
             we
             call
             the
             Bible
             ,
             to
             be
             truly
             the
             word
             of
             God
             ;
             and
             accordingly
             ,
             maketh
             it
             his
             precise
             study
             to
             know
             what
             is
             sayd
             in
             this
             booke
             .
             All
             that
             no
             lest
             findeth
             there
             ,
             he
             holdeth
             for
             most
             certaine
             and
             holy
             .
             He
             bindeth
             others
             no
             further
             ,
             then
             to
             acknowledge
             the
             letter
             ;
             and
             to
             draw
             the
             best
             meaning
             out
             of
             it
             ,
             that
             of
             themselues
             
             they
             are
             able
             .
             He
             accompteth
             all
             who
             do
             so
             ,
             to
             be
             of
             his
             religion
             and
             communion
             ,
             if
             they
             agree
             thereunto
             .
             If
             they
             will
             not
             communicate
             with
             him
             ,
             he
             presseth
             them
             not
             :
             but
             if
             they
             will
             ,
             he
             refuseth
             them
             not
             .
             The
             Socinian
             his
             difference
             from
             the
             Independent
             ,
             I
             take
             to
             be
             this
             :
             That
             he
             iudgeth
             the
             Bible
             to
             be
             the
             wisest
             and
             most
             authenticall
             booke
             that
             euer
             was
             written
             ;
             such
             a
             one
             ,
             as
             no
             other
             humane
             writting
             can
             contest
             with
             it
             ;
             yet
             not
             such
             a
             one
             ,
             as
             no
             ●●ippe
             or
             error
             might
             fall
             into
             it
             ;
             euen
             in
             matters
             of
             importance
             ,
             and
             concerning
             our
             saluation
             :
             And
             therefore
             ,
             that
             where
             reason
             is
             absolutely
             against
             it
             ,
             he
             may
             seaue
             it
             ;
             though
             for
             ciuility
             sake
             ,
             he
             will
             rather
             choose
             to
             putt
             a
             wrong
             glosse
             vpon
             it
             ,
             then
             plainely
             refuse
             it
             .
             Further
             ,
             he
             thinketh
             it
             not
             fitting
             to
             no
             lest
             anyman
             ,
             who
             beareth
             the
             like
             respect
             to
             Scripture
             ,
             and
             proceedeth
             modestly
             in
             his
             actions
             .
             Now
             it
             is
             cleare
             ,
             that
             both
             of
             these
             do
             sticke
             to
             the
             rule
             that
             they
             propose
             to
             
             themselues
             ,
             for
             attaining
             the
             science
             of
             Beatitude
             :
             And
             therefore
             their
             deficiency
             ,
             is
             such
             as
             humane
             nature
             is
             lyable
             vnto
             ;
             It
             being
             incident
             to
             all
             men
             ,
             to
             faile
             in
             their
             discourse
             ,
             when
             it
             is
             long
             .
             Whereas
             Protestants
             and
             Puritans
             do
             in
             the
             same
             breath
             contradict
             themselues
             ,
             and
             renounce
             the
             Principle
             which
             they
             lay
             for
             the
             first
             foundation
             of
             their
             receding
             from
             that
             Church
             they
             were
             borne
             in
             ,
             and
             of
             their
             erecting
             a
             new
             one
             .
             This
             proceeding
             ,
             no
             man
             can
             excuse
             from
             barbarous
             impudence
             ,
             and
             irrationality
             ;
             or
             admitt
             them
             among
             the
             pretenders
             to
             religion
             ,
             vpon
             the
             score
             of
             Scripture
             ;
             which
             att
             euery
             turne
             ,
             they
             change
             into
             their
             owne
             fancy
             .
             But
             as
             I
             can
             not
             but
             prayse
             the
             other
             two
             for
             going
             consequently
             ,
             and
             for
             sticking
             to
             their
             rule
             and
             principle
             ;
             and
             so
             esteeme
             them
             to
             be
             rationall
             men
             and
             such
             as
             deserue
             to
             be
             discoursed
             with
             :
             So
             withall
             ,
             I
             can
             not
             allow
             that
             they
             haue
             (
             properly
             speaking
             )
             a
             religion
             among
             them
             ,
             or
             such
             a
             rule
             
             as
             they
             may
             securely
             rely
             vpon
             for
             the
             saluation
             of
             their
             soules
             :
             Especially
             the
             Socinian
             ;
             according
             to
             the
             explication
             that
             I
             haue
             here
             made
             of
             his
             tenets
             :
             which
             whither
             it
             agree
             ,
             or
             not
             ,
             to
             all
             those
             who
             passe
             vnder
             the
             name
             of
             Socinians
             ,
             I
             dispute
             not
             ;
             as
             not
             leuelling
             my
             arguments
             against
             Persons
             but
             against
             opinions
             .
             Against
             these
             then
             that
             I
             haue
             related
             ,
             I
             thus
             frame
             my
             oppositiō
             .
             If
             it
             be
             true
             (
             as
             I
             haue
             already
             declared
             )
             that
             ignorance
             of
             the
             way
             to
             Beatitude
             ,
             will
             hinder
             v●●
             from
             euer
             arriuing
             to
             it
             ;
             And
             that
             it
             importeth
             not
             ,
             whither
             it
             be
             by
             our
             owne
             default
             ,
             or
             no
             ,
             that
             we
             are
             ignorāt
             of
             it
             ;
             (
             for
             be
             it
             vpon
             what
             score
             you
             will
             ;
             and
             be
             wee
             as
             inculpable
             as
             you
             will
             suppose
             ;
             still
             ,
             the
             missing
             of
             the
             way
             ,
             will
             bring
             vs
             to
             a
             wrong
             periode
             and
             end
             of
             our
             iorney
             ;
             where
             we
             shall
             be
             plunged
             in
             infinite
             and
             eternall
             miseries
             :
             )
             It
             followeth
             that
             it
             concerneth
             vs
             mainely
             ,
             to
             prouide
             that
             we
             haue
             more
             security
             in
             this
             point
             ,
             then
             in
             any
             other
             art
             or
             trade
             whatsoeuer
             that
             belongeth
             to
             
             our
             well
             being
             in
             this
             life
             .
             Now
             whither
             the
             Socinian
             haue
             such
             security
             or
             no
             ,
             in
             the
             rule
             he
             relyeth
             vpon
             to
             bring
             him
             to
             Beatitude
             ,
             is
             that
             which
             we
             are
             to
             examine
             .
             It
             can
             not
             be
             pretended
             that
             Scripture
             is
             his
             rule
             :
             for
             ,
             seeing
             he
             supposeth
             Scripture
             to
             be
             fallible
             ,
             and
             that
             vpon
             all
             occasions
             he
             correcteth
             it
             by
             his
             discourse
             ;
             it
             is
             not
             Scripture
             ,
             but
             his
             discourse
             ,
             and
             his
             reasoning
             ,
             that
             is
             his
             true
             and
             supreme
             rule
             :
             which
             is
             the
             cause
             that
             they
             ,
             or
             some
             of
             their
             party
             ,
             did
             denominate
             themselues
             
               Sanarations
               ,
            
             from
             right
             reason
             .
             Now
             ,
             seeing
             that
             his
             discourse
             ,
             is
             not
             confirmed
             by
             sensible
             and
             reall
             effects
             abetting
             it
             ;
             (
             as
             for
             example
             ,
             by
             miracles
             ,
             wrought
             to
             take
             away
             all
             doubts
             or
             scrupules
             against
             it
             ;
             or
             by
             the
             returne
             of
             soules
             from
             the
             other
             world
             ,
             to
             assure
             vs
             by
             their
             experience
             that
             we
             may
             safely
             rely
             vpon
             such
             a
             rule
             ,
             as
             hauing
             brought
             them
             to
             Beatitude
             )
             It
             can
             not
             be
             denyed
             ,
             but
             that
             it
             hath
             no
             other
             strength
             ,
             then
             that
             
             which
             it
             comprehendeth
             within
             it
             selfe
             &
             carrieth
             in
             its
             owne
             bowels
             .
             And
             this
             strength
             ,
             ought
             ,
             to
             be
             no
             lesse
             then
             certainty
             and
             vnanswerablenesse
             ,
             if
             he
             intend
             that
             it
             shall
             settle
             all
             doubts
             and
             quiett
             all
             scruples
             in
             this
             affaire
             ;
             where
             it
             importeth
             euery
             man
             to
             be
             cautious
             ,
             inquisiti●●e
             ,
             doubtfull
             ,
             and
             scrupulous
             to
             the
             vtmost
             .
             For
             if
             his
             discourse
             be
             any
             degree
             vnder
             certaine
             ,
             it
             is
             but
             probable
             :
             And
             euery
             point
             that
             is
             but
             probable
             ,
             the
             contrary
             of
             it
             may
             peraduenture
             be
             true
             :
             And
             consequently
             ,
             all
             bare
             probable
             pointes
             ,
             are
             either
             false
             ,
             or
             el●●e
             not
             knowne
             to
             be
             true
             ;
             which
             is
             no
             better
             then
             false
             ,
             to
             a
             man
             that
             can
             not
             be
             satisfyed
             with
             lesse
             then
             an
             infallible
             rule
             to
             rely
             on
             .
             And
             therefore
             ,
             the
             Socinian
             can
             not
             satisfy
             a
             reasonable
             man
             ,
             nor
             doth
             he
             giue
             a
             good
             account
             of
             himselfe
             ,
             vnlesse
             he
             professe
             to
             demonstrate
             his
             assertions
             .
             And
             not
             onely
             those
             assertions
             ,
             wherein
             he
             contradicteth
             Scripture
             ;
             but
             also
             those
             ,
             wherein
             he
             agreeth
             
             with
             it
             .
             For
             ,
             seeing
             that
             Script●●re
             hath
             with
             him
             no
             further
             authority
             ,
             then
             of
             being
             probable
             ;
             all
             that
             he
             gathereth
             there
             ,
             can
             haue
             no
             more●●
             force
             then
             of
             being
             likewise
             probable
             ;
             and
             consequently
             ,
             to
             make
             it
             infallible
             ,
             he
             must
             support
             and
             Corroborate
             it
             with
             a
             demonstration
             .
             But
             what
             I
             haue
             already
             sayd
             about
             demonstration
             in
             this
             subiect
             ,
             will
             coole
             our
             hopes
             in
             expecting
             any
             att
             the
             Socinians
             handes
             :
             Neither
             do
             they
             (
             as
             farre
             as
             I
             ha●●e
             vnderstood
             )
             pretend
             there
             vnto
             .
             There
             remaineth
             then
             ,
             onely
             the
             Independents
             rule
             of
             attaining
             to
             Beatitude
             ,
             to
             be
             discussed
             .
             Whose
             proceeding
             is
             certainely
             more
             allo●●ble
             ,
             more
             iudicious
             ,
             and
             more
             pious
             ,
             then
             all
             the
             others
             that
             we
             haue
             hitherto
             looked
             vpon
             .
             For
             ,
             he
             resolueth
             his
             beliefe
             and
             groundeth
             ●●his
             actions
             ,
             wholy
             vpon
             him
             that
             can
             neither
             be
             deceiued
             himselfe
             ,
             nor
             deceiue
             others
             .
             In
             this
             matter
             ,
             he
             is
             not
             content
             with
             any
             lesse
             authority●●
             then
             Gods
             wor●●
             What
             he
             
             findeth
             not
             in
             Scripture
             ,
             belongeth
             not
             to
             his
             Creede
             .
             Infine
             ,
             he
             giueth
             Scripture
             its
             true
             valew
             ;
             and
             he
             sticketh
             firmely
             to
             it
             ,
             as
             his
             rule
             .
             But
             if
             all
             this
             may
             not
             suffice
             ,
             vnlesse
             he
             haue
             security
             of
             his
             tenets
             out
             of
             Scripture
             ;
             I
             doubt
             he
             will
             haue
             a
             hard
             taske
             to
             proue
             them
             sufficient
             for
             saluation
             .
             For
             ,
             omitting
             that
             he
             must
             be
             assured
             of
             the
             texts
             of
             Scripture
             which
             he
             maketh
             vse
             of
             ;
             that
             those
             very
             wordes
             which
             belong
             to
             his
             purpose
             ,
             are
             in
             the
             originall
             ,
             that
             the
             translation
             he
             readeth
             ,
             is
             not
             discrepant
             from
             the
             originall
             ,
             in
             as
             much
             as
             concerneth
             his
             text
             (
             both
             which
             are
             impossible
             to
             be
             knowne
             by
             ordinary
             Sti●●klers
             in
             controuersie
             )
             I
             am
             persuaded
             it
             is
             much
             harder
             to
             demonstrate
             out
             of
             wordes
             the
             way
             to
             Beatitude
             ,
             then
             out
             of
             naturall
             principles
             ;
             if
             not
             wholy
             impossible
             .
             Th●●
             which
             ,
             though
             I
             will
             not
             here
             dispute
             ,
             (
             it
             being
             largely
             handled
             b●●
             others
             ;
             and
             particulary
             by
             Maist●●
             Rushwor●●
             in
             his
             second
             Dialogue
             
             yet
             I
             will
             craue
             leaue
             to
             represent
             vnto
             your
             Lordship
             how
             the
             preiudice
             of
             continuall
             experience
             ,
             for
             now
             att
             the
             least
             1600.
             years
             ,
             is
             strong
             against
             the
             Independents
             vndertaking
             .
             We
             know
             well
             ,
             how
             during
             all
             this
             tract
             of
             time
             ,
             there
             hath
             still
             bin
             great
             disputing
             out
             of
             Scripture
             against
             sundry
             most
             important
             propositions
             ;
             diuers
             of
             them
             directly
             impugning
             our
             Sauiour
             him●●elfe
             and
             his
             dignity
             and
             Godhead
             ;
             for
             the
             settling
             whereof
             in
             mens
             beliefes
             ,
             it
             appeareth
             that
             a
             great
             part
             of
             the
             Scripture
             was
             written
             :
             And
             yet
             peraduenture
             ,
             neuer
             a
             one
             of
             them
             was
             euer
             conuinced
             and
             beaten
             downe
             by
             Scripture
             ,
             or
             by
             any
             other
             meanes
             then
             by
             Tradition
             and
             by
             the
             title
             of
             possession
             of
             the
             contrary
             Doctrine
             .
             And
             shall
             not
             the
             consideration
             of
             this
             successe
             after
             so
             many
             attempts
             ,
             make
             vs
             very
             doubtfull
             and
             afraid
             ,
             that
             nothing
             can
             be
             conuinced
             out
             of
             ●●ole
             Scripture
             ?
             I
             haue
             heard
             some
             ,
             ●●ho
             haue
             employed
             their
             studies
             to
             
             be
             exact
             in
             the
             controuersy
             about
             Scriptures
             being
             the
             rule
             of
             faith
             ,
             challenge
             others
             that
             haue
             pretended
             to
             haue
             greatest
             skill
             and
             insight
             in
             Scripture
             ,
             to
             conuince
             out
             of
             it
             alone
             that
             there
             was
             but
             one
             God
             (
             a
             point
             wherein
             all
             Christians
             agree
             )
             and
             t●●ey
             could
             neuer
             receiue
             satisfaction
             in
             it
             .
             The
             Ecclesiasticall
             stories
             informe
             vs
             ,
             how
             the
             Arrians
             defended
             their
             denying
             of
             our
             Sauiours
             d●●uinity
             ,
             by
             pregnant
             texts
             of
             Scripture
             ;
             and
             could
             not
             be
             conuinced
             ,
             otherwise
             then
             by
             Tradition
             :
             And
             how
             it
             fared
             in
             like
             manner
             with
             sundry
             others
             .
             The
             very
             nature
             of
             wordes
             ;
             so
             subiect
             to
             diuerses
             senses
             and
             vnderstandinges
             :
             The
             length
             of
             the
             Bible
             ;
             whereby
             all
             sortes
             of
             metaphores
             and
             improper
             manners
             of
             speaking
             do
             occurre
             in
             it
             :
             And
             th●●
             reiterating
             of
             the
             same
             speech
             ,
             diuersly
             ,
             in
             diuers
             occasions
             :
             Do
             render
             it
             mainely
             suspitious
             ,
             that
             it
             is
             impossible
             to
             make
             a
             demonstration
             for
             proofe
             and
             explication
             of
             the
             true
             meaning
             of
             
             any
             passage
             in
             it
             ,
             which
             great
             wittes
             haue
             engaged
             themselues
             in
             explicating
             a
             contrary
             way
             .
             And
             therefore
             ,
             before
             a
             man
             can
             rationally
             rely
             vpon
             Scripture
             for
             a
             sufficient
             rule
             to
             bring
             him
             to
             Beatitude
             ;
             he
             must
             be
             satisfyed
             and
             conuinced
             ,
             that
             there
             is
             a
             meanes
             ,
             whereby
             he
             may
             certainely
             know
             what
             is
             the
             sense
             of
             Scripture
             ;
             and
             how
             he
             may
             compasse
             this
             meanes
             .
             For
             otherwise
             ;
             all
             that
             he
             draweth
             our
             of
             Scripture
             ,
             is
             vncertaine
             ;
             And
             no
             lesse
             vncertaine
             it
             is
             ,
             whither
             what
             he
             hath
             drawne
             ,
             be
             enough
             ;
             or
             whither
             more
             be
             not
             necessary
             :
             And
             in
             a
             word
             ,
             he
             remaineth
             on
             all
             handes
             in
             perpetuall
             inc●●titude
             .
          
        
         
         
           
             THE
             XVII
             .
             CHAPTER
             .
          
           
             That
             Tradition
             is
             the
             onely
             meanes
             of
             conueying
             Christes
             doctrine
             to
             succeeding
             ages
             .
          
           
             OF
             the
             two
             wayes
             of
             conueying
             Christes
             doctrine
             to
             Mankinde
             in
             all
             ages
             (
             the
             first
             of
             which
             ,
             is
             by
             writing
             ;
             and
             that
             ●●e
             haue
             bin
             hitherto
             reflecting
             vpon
             )
             there
             remaineth
             onely
             the
             latter
             (
             which
             is
             by
             handing
             it
             from
             one
             to
             an
             other
             )
             to
             be
             considered
             .
             A
             doctrine
             so
             conueyed
             ,
             implying
             thereby
             that
             it
             hath
             beene
             in
             all
             ages
             ;
             that
             is
             to
             say
             ,
             in
             the
             vniuersality
             of
             time
             ;
             belongeth
             onely
             to
             Catholikes
             ,
             to
             lay
             clayme
             vnto
             it
             ;
             and
             onely
             they
             who
             do
             so
             ,
             may
             properly
             be
             stiled
             Catholikes
             .
             Neither
             can
             it
             be
             obiected
             ,
             that
             the
             Greekes
             may
             pretend
             it
             in
             such
             pointes
             of
             faith
             as
             they
             differ
             in
             from
             those
             that
             
             liue
             in
             communion
             with
             the
             Roman
             See
             .
             Well
             may
             they
             ,
             in
             matters
             of
             custome
             :
             But
             these
             are
             of
             such
             a
             nature
             ,
             as
             they
             may
             haue
             bin
             different
             in
             seuerall
             places
             ,
             euen
             att
             the
             very
             origine
             of
             them
             ;
             without
             any
             inconueniency
             att
             all
             :
             And
             consequently
             ,
             in
             different
             places
             ,
             there
             may
             haue
             continued
             different
             practises
             ,
             euer
             since
             the
             Apostles
             time
             .
             But
             lett
             vs
             examine
             more
             particularly
             what
             aduantages
             or
             prerogatiues
             ,
             this
             way
             of
             transmitting
             Christe's
             doctrine
             from
             hand
             to
             hand
             vntill
             our
             dayes
             ,
             hath
             ouer
             the
             retriuing
             it
             in
             Scripture
             .
             First
             ,
             we
             shall
             find
             that
             it
             hath
             the
             prerogatiue
             of
             Possession
             ;
             All
             aduersaries
             hauing
             found
             the
             Catholike
             Church
             (
             out
             of
             which
             they
             broke
             )
             in
             a
             quiett
             credulity
             that
             her
             doctrine
             was
             so
             descended
             from
             the
             Apostles
             .
             Next
             ,
             it
             hath
             the
             prerogatiue
             of
             all
             the
             approbation
             and
             commendation
             that
             our
             fathers
             could
             giue
             it
             ;
             by
             themselues
             ,
             by
             their
             lawes
             ,
             by
             their
             rewardes
             and
             
             punishements
             ,
             and
             by
             whatsoeuer
             else
             they
             could
             inuent
             for
             the
             continuation
             of
             it
             .
             It
             hath
             a
             high
             straine
             of
             testification
             ,
             aboue
             all
             that
             is
             to
             be
             found
             in
             our
             titles
             to
             land
             ,
             inheritances
             ,
             legacies
             ,
             bargaines
             ,
             and
             all
             other
             morall
             transactions
             and
             concernements
             whatsoeuer
             .
             It
             hath
             the
             testimony
             of
             all
             our
             aduersaries
             ,
             to
             haue
             continued
             for
             a
             thousand
             yeares
             ,
             euen
             in
             those
             pointes
             wherein
             they
             dissent
             from
             vs
             :
             but
             in
             all
             others
             wherein
             they
             agree
             with
             vs
             ,
             they
             allow
             our
             continuance
             from
             the
             very
             origine
             of
             Christianity
             .
             So
             as
             it
             can
             not
             be
             doubted
             ,
             euen
             by
             our
             Aduersaries
             confession
             ,
             but
             that
             this
             way
             is
             capable
             of
             bringing
             downe
             truths
             vnto
             us
             vncorrupted
             .
             But
             aboue
             all
             ,
             it
             hath
             the
             euidence
             or
             its
             fidelity
             in
             conueying
             to
             posterity
             the
             doctrine
             of
             Saluation
             ,
             by
             the
             connexion
             of
             one
             age
             to
             an
             other
             ,
             Out
             of
             this
             maxime
             :
             
               That
               it
               is
               impossible
               ,
               all
               fathers
               through
               out
               the
               whole
               world
               ,
               should
               conspir●●
               to
               deceiue
               their
               Children
               ,
               in
               so
               important
               
               an
               affaire
               .
            
             For
             ,
             this
             Maxime
             doth
             so
             connect
             the
             knowledge
             of
             euery
             century
             ,
             to
             what
             was
             knowne
             in
             the
             century
             immediately
             preceding
             it
             ;
             that
             it
             is
             impossible
             for
             any
             error
             to
             creepe
             in
             betweene
             them
             .
             And
             the
             maxime
             it
             selfe
             ;
             is
             as
             euident
             as
             any
             that
             belongeth
             to
             Mathematikes
             :
             And
             so
             much
             more
             cleare
             then
             any
             of
             those
             ,
             as
             perpetuall
             dayly
             practise
             ;
             beateth
             vs
             into
             the
             knowledge
             and
             continuall
             view
             of
             it
             .
             For
             ,
             as
             no
             man
             could
             doubt
             but
             that
             the
             braines
             of
             that
             person
             were
             crased
             ,
             who
             conuersing
             with
             marchants
             vpon
             the
             Exchange
             in
             London
             ,
             and
             hearing
             them
             speake
             dayly
             of
             Paris
             ,
             and
             of
             moneyes
             they
             remitt
             hither
             ,
             and
             of
             letters
             they
             receiue
             from
             thence
             ;
             Should
             neuerthelesse
             thinke
             confidently
             there
             were
             no
             such
             towne
             as
             Paris
             ,
             because
             he
             was
             neuer
             there
             himselfe
             :
             So
             ,
             much
             more
             ,
             ●●ould
             he
             be
             held
             for
             a
             mad
             man
             ,
             that
             liuing
             in
             England
             ,
             and
             conuersing
             with
             all
             forces
             of
             people
             ,
             reading
             
             their
             bookes
             of
             all
             kindes
             ,
             hearing
             their
             sermons
             ,
             considering
             their
             lawes
             and
             the
             change
             of
             some
             particular
             ones
             in
             matter
             of
             Religion
             ,
             and
             innumerable
             other
             particulars
             ,
             which
             speake
             manifestly
             how
             Catholike
             Religion
             had
             course
             in
             England
             before
             Henry
             the
             VIII
             .
             changed
             it
             ;
             should
             neuerthelesse
             deny
             it
             ,
             because
             he
             liued
             not
             in
             the
             time
             when
             that
             Religion
             was
             publikely
             professed
             .
             For
             in
             this
             case
             ,
             the
             number
             of
             wittnesses
             is
             farre
             greater
             then
             in
             the
             other
             .
             Now
             ,
             when
             a
             motiue
             of
             humane
             prudence
             is
             so
             preualent
             a
             one
             ,
             as
             to
             brand
             him
             with
             want
             of
             common
             sense
             ,
             who
             shoud
             not
             assent
             to
             what
             it
             induceth
             ;
             It
             is
             a
             manifest
             signe
             of
             a
             conquering
             &
             axiomaticall
             euidence
             in
             the
             proposition
             that
             he
             should
             so
             deny
             .
             And
             consequently
             by
             this
             discourse
             ,
             (
             applying
             it
             to
             euery
             age
             since
             Christ's
             planting
             of
             his
             Church
             )
             the
             descent
             of
             Christian
             or
             Catholike
             Religion
             from
             Christ
             is
             as
             euident
             as
             any
             Geometrical
             demonstration
             whatsoeuer
             .
          
           
           
             One
             great
             prerogatiue
             more
             ,
             I
             must
             not
             omitt
             ,
             that
             Tradition
             hath
             aboue
             Scripture
             :
             which
             is
             ,
             that
             Scripture
             is
             deliuered
             in
             precise
             and
             determinate
             wordes
             ;
             whose
             sense
             ,
             is
             not
             vnderstood
             :
             But
             Tradition
             ,
             is
             deliuered
             in
             almost
             as
             many
             seuerall
             expressions
             ,
             as
             there
             be
             seuerall
             persons
             that
             deliuer
             it
             .
             So
             that
             ,
             in
             Tradition
             ,
             the
             sense
             is
             constant
             ,
             though
             the
             wordes
             be
             vncertaine
             :
             Whereas
             in
             a
             truth
             deliuered
             by
             writting
             ;
             though
             the
             wordes
             be
             agreed
             vpon
             ,
             yet
             the
             meaning
             of
             them
             is
             disputed
             of
             .
             And
             therefore
             ,
             seeing
             it
             is
             the
             meaning
             that
             we
             are
             to
             gouerne
             our
             actions
             by
             ;
             and
             ,
             that
             wordes
             ;
             without
             meaning
             ,
             are
             of
             no
             weight
             ;
             ●●t
             is
             euident
             ,
             that
             Tradition
             is
             a
             rule
             ,
             And
             that
             Scripture
             is
             none
             .
          
           
             But
             why
             do
             I
             troble
             your
             Lordship
             with
             such
             scrupulous
             balancing
             of
             these
             rules
             one
             against
             the
             other
             ;
             since
             by
             my
             discourse
             in
             excluding
             ●●ll
             former
             pretended
             rules
             ,
             it
             ap●●eareth
             euidently
             ,
             that
             if
             Tradition
             ●●e
             not
             the
             light
             which
             God
             hath
             
             hung
             out
             to
             his
             Church
             ,
             whereby
             to
             know
             true
             doctrine
             from
             false
             ;
             when
             he
             sent
             his
             Apostles
             to
             preach
             ,
             and
             promised
             he
             would
             be
             with
             them
             (
             that
             is
             ,
             with
             their
             preaching
             ,
             or
             with
             their
             successours
             in
             preaching
             )
             vntill
             the
             end
             of
             the
             world
             :
             We
             may
             truly
             conclude
             ,
             there
             is
             no
             light
             or
             certainty
             to
             guide
             his
             Church
             by
             .
             Which
             is
             as
             much
             to
             say
             ,
             as
             ;
             that
             when
             he
             had
             built
             the
             world
             for
             men
             ;
             and
             had
             fitted
             them
             with
             all
             thinges
             ,
             requisite
             for
             their
             naturall
             and
             ciuill
             life
             in
             this
             world
             ;
             he
             failed
             and
             mistooke
             in
             the
             maine
             and
             chief
             end
             for
             which
             he
             had
             contriued
             all
             the
             rest
             .
          
        
         
         
           
             THE
             XVIII
             .
             CHAPTER
             .
          
           
             Against
             the
             opinion
             of
             some
             deuines
             that
             place
             Tradition
             in
             the
             consent
             of
             fathers
             that
             haue
             written
             in
             their
             seuerall
             ages
             :
             and
             against
             some
             other
             opinions
             of
             particular
             deuines
             .
             As
             also
             against
             Naturalists
             and
             Socinians
             .
          
           
             I
             am
             not
             ignorant
             ,
             that
             among
             vs
             ,
             there
             are
             some
             deuines
             ,
             who
             as
             they
             acknowledge
             Tradition
             to
             be
             the
             rule
             of
             faith
             (
             for
             without
             doing
             so
             ,
             they
             could
             not
             be
             stiled
             Catholikes
             )
             so
             ,
             they
             place
             Tradition
             in
             the
             consent
             or
             fathers
             through
             all
             ages
             .
             But
             I
             conceiue
             I
             shall
             not
             wrong
             them
             ,
             if
             I
             say
             that
             in
             doing
             thus
             they
             consider
             onely
             themselues
             ,
             and
             not
             the
             Church
             ;
             which
             is
             composed
             of
             all
             sortes
             and
             of
             all
             degrees
             ,
             
             of
             persons
             ;
             simple
             and
             wise
             ;
             learned
             and
             vnlearned
             .
             For
             no
             man
             is
             so
             weake
             ,
             as
             not
             to
             see
             ,
             that
             it
             were
             a
             wilder
             arrant
             ,
             to
             send
             the
             commonalty
             of
             Christians
             ,
             to
             the
             multitude
             of
             Fathers
             for
             their
             faith
             ;
             then
             to
             remitt
             them
             to
             the
             Scriptures
             .
             It
             can
             not
             be
             doubted
             ,
             but
             that
             the
             rule
             of
             faith
             ,
             must
             be
             somewhat
             within
             the
             peoples
             kenning
             .
             All
             sortes
             of
             persons
             are
             capable
             of
             discerning
             whither
             ,
             or
             no
             ,
             they
             are
             in
             the
             publike
             communion
             of
             those
             who
             professe
             they
             haue
             receiued
             their
             doctrine
             by
             a
             continued
             sequele
             of
             teachers
             succeeding
             one
             an
             other
             :
             But
             ,
             for
             studying
             of
             fathers
             ,
             or
             Scripture
             ;
             the
             vniuersality
             of
             mankinde
             ,
             wanted
             for
             the
             most
             part
             capacity
             ,
             talents
             ,
             and
             leisure
             .
             And
             no
             small
             difficulty
             will
             be
             added
             to
             this
             taske
             ,
             by
             our
             aduersaries
             endeauouring
             all
             they
             can
             ,
             to
             cast
             a
             mist
             before
             mens
             eyes
             and
             to
             obscure
             what
             of
             it selfe
             is
             mo●●
             cleare
             .
             I
             take
             therefore
             the
             conse●●
             of
             fathers
             ,
             to
             be
             a
             confirmation
             an●●
             a
             testimony
             to
             learned
             men
             ,
             of
             th●●
             
             Tradition
             that
             is
             deliuered
             by
             handes
             :
             but
             not
             to
             be
             the
             substance
             of
             Tradition
             :
             which
             of
             its
             nature
             might
             haue
             bin
             (
             if
             so
             God
             had
             pleased
             )
             and
             would
             haue
             maintained
             its
             vnshaken
             &
             inuincible
             force
             ,
             though
             there
             had
             bin
             neither
             writinges
             of
             fathers
             ,
             nor
             Scripture
             .
          
           
             Others
             ,
             seeme
             to
             thinke
             ,
             that
             some
             points
             of
             faith
             are
             knowne
             by
             Tradition
             (
             or
             ,
             as
             they
             call
             it
             by
             the
             vnwritten
             word
             )
             to
             witt
             ,
             those
             whereof
             they
             find
             not
             sufficient
             proofe
             in
             Scripture
             :
             but
             that
             for
             the
             maine
             ones
             ,
             we
             are
             to
             haue
             recourse
             to
             Scripture
             .
             Now
             for
             these
             ,
             I
             admire
             att
             the
             loosenesse
             of
             their
             discourse
             ;
             when
             they
             allow
             Tradition
             to
             giue
             assurance
             of
             those
             pointes
             which
             are
             the
             outmost
             ,
             and
             which
             can
             not
             be
             knowne
             without
             the
             former
             ;
             and
             yet
             will
             not
             haue
             the
             former
             to
             be
             knowne
             by
             the
             same
             Tradition
             .
             And
             therefore
             I
             imagine
             it
             is
             but
             a
             mistake
             in
             their
             deliuering
             themselues
             ;
             and
             that
             their
             meaning
             is
             ,
             that
             all
             pointes
             are
             knowne
             by
             Tradition●●
             
             but
             some
             ,
             not
             onely
             by
             tradition
             ,
             but
             by
             Scripture
             too
             .
             And
             it
             is
             euident
             ,
             that
             all
             they
             who
             referre
             vnto
             Tradition
             ,
             the
             knowing
             that
             Scripture
             is
             the
             word
             of
             God
             ,
             and
             that
             this
             booke
             is
             the
             Canon
             of
             Scripture
             ;
             must
             needes
             relate
             all
             certainty
             of
             faith
             ,
             to
             Tradition
             ;
             euen
             of
             what
             they
             thinke
             they
             demonstrate
             out
             of
             Scripture
             .
          
           
             Other
             deuines
             there
             be
             ,
             who
             adde
             to
             Tradition
             ,
             some
             power
             of
             reuealing
             new
             verities
             to
             the
             Church
             .
             But
             euen
             they
             themselues
             do
             confesse
             that
             the
             knowing
             that
             there
             is
             such
             a
             power
             ,
             must
             rely
             finally
             vpon
             Tradition
             .
             And
             then
             ,
             seeing
             it
             is
             a
             point
             not
             fully
             resolued
             of
             among
             our selues
             ;
             I
             conceiue
             it
             is
             not
             fitt
             to
             presse
             it
             vpon
             those
             who
             haue
             yet
             reluctance
             in
             digesting
             so
             much
             as
             is
             resolued
             of
             ,
             and
             is
             euidently
             true
             .
          
           
             The
             reason
             why
             I
             haue
             mentioned
             these
             opinions
             of
             some
             particular
             deuines
             ;
             is
             ,
             because
             I
             desire
             that
             your
             Lordship
             should
             see
             that
             the
             
             way
             wherein
             we
             walke
             ,
             is
             not
             onely
             a
             plaine
             and
             a
             smooth
             one
             ;
             but
             an
             easy
             one
             to
             be
             found
             out
             :
             which
             it
             would
             not
             appeare
             vnto
             you
             to
             be
             ,
             if
             you
             should
             be
             obliged
             to
             what
             these
             men
             would
             impose
             .
             By
             my
             exceptions
             against
             which
             ,
             as
             well
             as
             out
             of
             what
             I
             haue
             formerly
             established
             ;
             I
             conceiue
             I
             may
             safely
             conclude
             ,
             
               That
               all
               Catholikes
               ,
               do
               take
               Tra●●ition
               ,
               for
               the
               last
               rule
               ,
               into
               which
               the
               certainty
               of
               all
               particular
               articles
               of
               faith
               ,
               is
               to
               be
               resolued
               .
            
          
           
             Now
             ,
             were
             my
             taske
             performed
             ;
             &
             Tradition
             sett
             in
             the
             throne
             of
             commanding
             Christian
             beliefe
             :
             Did
             not
             the
             Naturalist
             and
             the
             Socinian
             ,
             with
             iointe
             forces
             ,
             endeauour
             to
             possesse
             
               Reason
               ,
            
             of
             that
             chaire
             :
             Alleaging
             ,
             how
             
               Reason
            
             is
             the
             nature
             of
             man
             ;
             the
             sole
             power
             in
             him
             ,
             that
             can
             giue
             consent
             to
             any
             thing
             proposed
             vnto
             him
             ;
             And
             therefore
             ,
             in
             spight
             of
             all
             I
             haue
             said
             ,
             must
             be
             Queene
             and
             commanderesse
             both
             of
             his
             beliefe
             and
             of
             his
             actions
             .
             But
             when
             they
             obiect
             this
             to
             me
             ,
             they
             do
             not
             consider
             ,
             how
             
             I
             haue
             beene
             all
             this
             while
             labouring
             to
             do
             in
             effect
             that
             which
             they
             require
             .
             For
             ,
             what
             hath
             all
             my
             discourse
             leuelled
             att
             ,
             but
             to
             shew
             ,
             that
             reason
             obligeth
             vs
             to
             ground
             our
             beliefe
             vpon
             Tradition
             ?
             So
             that
             I
             professe
             Tradition
             hath
             no
             force
             to
             command
             beliefe
             ,
             vnlesse
             Reason
             tell
             vs
             so
             much
             ;
             and
             as
             it
             were
             deliuer
             vs
             vp
             to
             Tradition
             .
             Reason
             telleth
             vs
             ,
             it
             is
             fitt
             to
             belieue
             a
             knowing
             teacher
             or
             directour
             ,
             in
             a
             matter
             wherein
             ones
             selfe
             is
             ignorant
             .
             She
             telleth
             vs
             ,
             that
             she
             herselfe
             hath
             not
             principles
             and
             meanes
             ,
             without
             beleeuing
             some
             teacher
             ,
             to
             giue
             vs
             certaine
             information
             of
             the
             state
             of
             our
             soule
             in
             the
             next
             world
             ,
             and
             of
             the
             wayes
             in
             this
             whereby
             Beatitude
             is
             to
             be
             obtained
             .
             She
             telleth
             vs
             ,
             that
             Tradition
             hath
             deriued
             this
             knowledge
             from
             a
             Master
             who
             was
             well
             assured
             of
             it
             ;
             and
             that
             she
             containeth
             within
             her selfe
             ,
             a
             strength
             of
             infallibility
             ,
             to
             reach
             vs
             without
             mistake
             what
             she
             learned
             of
             him
             .
             And
             So
             ;
             
             Reason
             concludeth
             ,
             that
             we
             must
             barken
             to
             Tradition
             ,
             and
             follow
             that
             rule
             .
             Else
             she
             renounceth
             vs
             ,
             and
             protesteth
             we
             goe
             against
             her
             sentiments
             ;
             that
             is
             ,
             we
             do
             vnreasonably
             .
             Will
             not
             this
             satisfy
             any
             man
             that
             professeth
             to
             follow
             the
             conduct
             of
             Reason
             ?
             Yet
             I
             will
             say
             more
             :
             Lett
             either
             Naturalist
             ,
             or
             Socinian
             ,
             produce
             true
             Reason
             (
             that
             is
             ,
             demonstration
             )
             against
             any
             thing
             that
             is
             attested
             by
             Tradition
             ;
             and
             I
             will
             graunt
             him
             ,
             we
             ought
             to
             leaue
             Tradition
             and
             follow
             reason
             .
             But
             ,
             if
             reason
             could
             do
             that
             ,
             i●●
             would
             not
             assert
             and
             maintaine
             the
             Infallibility
             of
             Tradition
             .
             It
             is
             not
             therefore
             true
             reason
             ,
             but
             defectiue
             and
             Topicall
             essayes
             ,
             and
             flashes
             of
             witt
             ,
             which
             these
             men
             produce
             ,
             and
             vpon
             which
             they
             rely
             :
             that
             is
             ,
             vpon
             a
             broken
             reede
             ;
             whose
             splinters
             (
             as
             the
             Scripture
             telleth
             vs
             )
             will
             gore
             them
             that
             leane
             vpon
             it
             .
          
           
             Yet
             is
             it
             not
             my
             intention
             ,
             by
             this
             discourse
             to
             persuade
             your
             Lordship
             that
             it
             is
             impossible
             ,
             since
             the
             
             mysteries
             of
             Christian
             faith
             haue
             been
             reuealed
             ,
             to
             reach
             by
             the
             helpe
             of
             faith
             vnto
             the
             demonstration
             of
             reuealed
             truths
             ;
             so
             as
             ,
             nature
             be
             first
             duely
             vnderstood
             .
             I
             know
             ,
             the
             wordes
             in
             which
             our
             faith
             is
             deliuered
             ,
             ought
             to
             be
             explicated
             by
             naturall
             definitions
             .
             I
             am
             sure
             ,
             that
             by
             the
             knowledge
             we
             haue
             of
             God
             by
             naturall
             sciences
             (
             as
             ,
             that
             he
             is
             a
             spirit
             ;
             that
             he
             is
             immutable
             ;
             and
             the
             like
             )
             we
             come
             to
             know
             ,
             that
             many
             wordes
             and
             expressions
             deliuered
             of
             him
             in
             Scripture
             ,
             are
             to
             be
             vnderstood
             as
             spoken
             Metaphorically
             :
             And
             the
             like
             of
             angels
             ,
             and
             all
             spirituall
             substances
             .
             I
             know
             that
             Man's
             freewill
             ,
             is
             a
             naturall
             thing
             ;
             and
             that
             by
             Philosophy
             and
             Looking
             into
             our selues
             ,
             we
             may
             come
             to
             vnderstand
             what
             it
             is
             ;
             and
             that
             out
             of
             the
             right
             or
             wrong
             explication
             of
             it
             ,
             great
             and
             noble
             truths
             may
             be
             discouered
             ;
             and
             ,
             as
             great
             and
             foule
             errors
             incurred
             .
             I
             know
             ,
             that
             termes
             ,
             once
             rightly
             vnderstood
             ,
             must
             of
             necessity
             haue
             connexion
             among
             
             themselues
             ;
             and
             that
             we
             do
             not
             loose
             our
             vnderstanding
             ,
             as
             soone
             as
             we
             apply
             it
             to
             faith
             ;
             And
             therefore
             ,
             may
             make
             legitimate
             consequences
             out
             of
             faith
             and
             naturall
             principles
             ioyned
             together
             .
             I
             know
             ,
             the
             doing
             of
             this
             ,
             is
             expected
             from
             Deuines
             ;
             is
             commended
             to
             them
             by
             S.
             Paul
             ;
             the
             example
             of
             it
             is
             giuen
             them
             by
             the
             fathers
             ;
             is
             professed
             by
             the
             Princes
             of
             our
             schoolemen
             ;
             and
             ,
             that
             consequently
             ,
             there
             can
             not
             be
             a
             greater
             irrationality
             ,
             then
             for
             a
             Diuine
             to
             say
             there
             can
             be
             no
             demonstration
             in
             Diuinity
             .
             Which
             were
             ,
             in
             effect
             ,
             to
             stile
             himselfe
             a
             professour
             of
             Diuinity
             ;
             and
             att
             the
             same
             time
             to
             professe
             there
             is
             no
             such
             science
             as
             Diuinity
             .
             For
             ,
             whatsoeuer
             is
             deliuered
             as
             Diuinity
             ,
             and
             is
             neither
             demonstration
             ,
             nor
             the
             way
             to
             it
             ;
             is
             ,
             not
             onely
             idle
             garrulity
             ;
             but
             profane
             and
             temerarious
             contamination
             of
             our
             holy
             Christian
             faith
             .
          
           
             But
             my
             Lord
             ,
             I
             perceiue
             my
             weake
             boate
             is
             sliding
             apace
             ,
             before
             I
             am
             
             aware
             ,
             into
             a
             sea
             too
             rough
             and
             too
             dangerous
             for
             me
             to
             steere
             a
             steady
             course
             in
             .
             It
             is
             time
             for
             me
             to
             take
             in
             my
             sailes
             ,
             and
             to
             lett
             fall
             an
             anchor
             .
             I
             pretend
             not
             to
             learning
             :
             much
             lesse
             to
             be
             knowing
             in
             Diuinity
             .
             The
             various
             courses
             in
             the
             world
             that
             my
             seuerall
             employments
             and
             fortunes
             haue
             cast
             me
             vpon
             ,
             haue
             not
             allowed
             me
             time
             nor
             meanes
             to
             store
             my
             minde
             as
             I
             would
             with
             knowledge
             and
             solide
             litterature
             .
             If
             I
             haue
             acquired
             any
             thinne
             sprinkling
             in
             any
             of
             the
             partes
             of
             naturall
             learning
             ,
             I
             owe
             it
             to
             my
             misfortunes
             ,
             and
             to
             the
             reuolutions
             of
             my
             country
             causing
             them
             ;
             that
             haue
             condemned
             me
             to
             such
             a
             manner
             of
             liuing
             ,
             as
             if
             I
             should
             not
             conuerse
             with
             bookes
             ,
             and
             employ
             my
             time
             in
             some
             study
             ,
             it
             would
             become
             burthen
             some
             and
             in
             supportable
             to
             me
             .
             And
             then
             ,
             since
             my
             study
             is
             chiefly
             for
             my
             entertainement
             ;
             you
             may
             easily
             conceiue
             that
             my
             application
             of
             it
             ,
             hath
             bin
             vpon
             such
             subiects
             
             as
             I
             haue
             beene
             most
             willing
             to
             be
             informed
             of
             .
             To
             see
             whither
             the
             Immortality
             of
             the
             soule
             may
             be
             demonstrated
             by
             reason
             ,
             or
             no
             ,
             hath
             bin
             a
             maine
             one
             among
             them
             :
             And
             then
             ,
             hauing
             found
             satisfaction
             therein
             ;
             and
             by
             following
             of
             my
             principles
             ,
             hauing
             discouered
             a
             new
             world
             in
             that
             region
             where
             she
             liueth
             ,
             when
             the
             body
             is
             dead
             ;
             and
             meeting
             there
             such
             amazing
             considerations
             of
             weale
             or
             woe
             ,
             resulting
             out
             of
             the
             guidance
             of
             ones
             life
             and
             actions
             in
             this
             world
             ,
             as
             would
             rouse
             the
             sleepiest
             person
             aliue
             to
             be
             very
             solicitous
             what
             course
             he
             taketh
             here
             ;
             I
             do
             not
             deny
             ,
             but
             that
             it
             hath
             made
             me
             more
             inquisitiue
             ,
             then
             peraduenture
             ,
             I
             should
             otherwise
             haue
             bin
             ,
             into
             what
             rule
             and
             guide
             may
             secure
             a
             man
             in
             his
             iorney
             thither
             .
             For
             without
             such
             liuely
             stirrers
             vp
             ,
             it
             is
             not
             vnlikely
             but
             that
             I
             might
             haue
             contented
             my selfe
             with
             walking
             dully
             and
             implicitely
             in
             the
             way
             that
             my
             birth
             and
             education
             had
             
             sett
             me
             in
             .
             Thus
             ,
             My
             lord
             ,
             I
             haue
             gleaned
             so
             much
             of
             Philosophy
             ,
             and
             haue
             cast
             an
             eye
             so
             farre
             into
             Diuinity
             ,
             as
             I
             haue
             iudged
             necessary
             for
             my
             owne
             priuate
             vse
             .
             In
             these
             few
             sheetes
             ,
             you
             haue
             an
             essay
             of
             the
             litle
             I
             know
             in
             either
             .
             If
             it
             may
             proue
             as
             vsefull
             to
             you
             ,
             as
             I
             conceiue
             it
             hath
             done
             to
             me
             ;
             I
             were
             much
             too
             blame
             ,
             if
             I
             did
             not
             impart
             it
             to
             you
             ,
             vnto
             whom
             I
             haue
             long
             since
             giuen
             an
             equall
             share
             and
             power
             with
             my selfe
             ,
             in
             all
             that
             is
             mine
             .
             For
             besides
             your
             excellent
             partes
             in
             all
             kindes
             ,
             (
             as
             well
             the
             more
             gentle
             and
             the
             winning
             ones
             ,
             as
             the
             strong
             ones
             )
             that
             make
             you
             highly
             esteemed
             and
             honored
             by
             all
             those
             who
             know
             you
             ;
             your
             particular
             kindenesse
             and
             frendship
             to
             me
             ,
             requireth
             a
             particular
             returne
             of
             affection
             from
             me
             .
             I
             can
             not
             expresse
             it
             better
             ,
             then
             by
             confidently
             imparting
             to
             you
             ,
             my
             priuatest
             thoughts
             ;
             which
             as
             they
             are
             the
             pleasingest
             I
             euer
             had
             ;
             so
             seeme
             they
             to
             me
             ,
             the
             vsefullest
             .
             Such
             
             as
             they
             are
             ,
             you
             haue
             them
             here
             .
             You
             will
             not
             deny
             them
             a
             welcome
             ,
             for
             his
             sake
             ,
             who
             truly
             loueth
             you
             ,
             and
             is
             ,
          
           
             
               MY
               LORD
               ,
            
             
               Your
               most
               affectionate
               kynsman
               and
               most
               humble
               and
               most
               obedient
               seruant
               KENELME
               DIGBY
            
          
        
      
    
     
       
       
         
           THE
           APPROBATION
           OF
           the
           Doctors
           of
           Diuinity
           of
           the
           Faculty
           of
           Paris
           .
        
         
           THIS
           small
           ,
           but
           learned
           treatise
           ,
           entitled
           ,
           
             A
             discourse
             concerning
             Infallibility
             in
             Religion
             ;
          
           full
           of
           sublime
           &
           Christian
           truths
           ,
           expressed
           euen
           beyond
           the
           expectation
           of
           what
           humane
           language
           could
           afford
           ;
           doth
           clearely
           shew
           how
           Grace
           is
           engrafted
           vpon
           Nature
           ,
           that
           is
           ,
           how
           the
           Diuine
           &
           reuealed
           tenets
           of
           our
           Catholike
           Church
           ,
           are
           framed
           to
           heighten
           ,
           as
           most
           connaturall
           to
           ,
           the
           light
           of
           reason
           ;
           whereby
           to
           raise
           our
           soules
           to
           a
           more
           celestiall
           straine
           of
           loue
           &
           piety
           ,
           then
           euer
           pure
           nature
           could
           haue
           attained
           vnto
           .
           To
           say
           ,
           it
           containe's
           nothing
           ,
           in
           relation
           to
           faith
           not
           Catholique
           ;
           In
           reference
           to
           manners
           ,
           not
           Christian
           ;
           were
           to
           discount
           from
           the
           worke
           's
           desert●●
           It
           being
           an
           euident
           conuiction
           o●●
           
           the
           euer
           inuiolable
           &
           permanent
           subsistence
           of
           them
           both
           in
           the
           vniuersally
           vnited
           Roman
           Church
           :
           Demonstrating
           withall
           ,
           the
           false
           foundations
           of
           the
           Presbyterian
           consistory
           of
           the
           Socinian
           ratiocination
           ,
           of
           the
           Independents
           priua●●
           Spirit
           ,
           &
           of
           the
           erroneous
           ,
           or
           rather
           no
           grounds
           or
           principles
           of
           the
           late
           particular
           English
           Protestant
           Schismaticall
           Synagogue
           .
           Lett
           it
           then
           bee
           sett
           vpon
           a
           candlesticke
           by
           publike
           print
           ,
           &
           giue
           light
           to
           all
           it's
           readers
           ;
           that
           it's
           bright
           flames
           may
           loudly
           speake
           it's
           Authour's
           vnspeakeable
           worth
           &
           learning
           .
           And
           ●●ee
           Doctours
           of
           Diuinitie
           of
           the
           Faculty
           of
           Paris
           ,
           by
           signing
           here
           vnto
           ,
           neede
           onely
           say
           ,
           it
           needed
           not
           our
           ●●approba●●ion
           .
           Paris
           the
           28.
           Novemb.
           1652.
           
        
         
           
             H.
             HOLDEN
             .
          
           
             E.
             TIREL
             .
          
        
      
       
         
         
           THE
           Printer
           entreateth
           those
           who
           shall
           take
           the
           paines
           to
           reade
           this
           discourse
           ,
           that
           they
           will
           be
           pleased
           (
           before
           they
           do
           so
           )
           to
           correct
           some
           errors
           ,
           in
           the
           manner
           as
           is
           intimated
           hereafter
           .
           Others
           of
           lesse
           importance
           (
           as
           ,
           the
           mistake
           sometimes
           of
           a
           letter
           in
           a
           word
           ;
           or
           the
           putting
           two
           wordes
           so
           neere
           together
           as
           if
           they
           were
           but
           one
           ;
           or
           some
           failing
           in
           Orthography
           ,
           or
           somme
           misse-pointing
           )
           that
           will
           not
           perplexe
           the
           sense
           ,
           to
           any
           easy
           reflection
           ;
           he
           submitteth
           to
           their
           courtesy
           to
           pardon
           .
           Which
           he
           doubteth
           not
           but
           they
           will
           be
           fauoubly
           induced
           to
           do
           ,
           when
           they
           shall
           consider
           that
           the
           composer
           and
           the
           corrector
           of
           the
           presse
           for
           this
           piece
           ,
           are
           Strangers
           to
           the
           tongue
           it
           is
           written
           in
           :
           and
           that
           they
           wrought
           not
           vpon
           the
           originall
           ;
           but
           vpon
           such
           a
           coppy
           ,
           as
           hauing
           descended
           by
           seuerall
           transcriptions
           ,
           and
           passed
           through
           sundry
           handes
           ,
           fell
           in
           
           the
           end
           casually
           into
           mine
           :
           who
           durst
           not
           aduenture
           to
           haue
           recourse
           to
           the
           Author
           for
           his
           assistance
           herein
           ,
           least
           he
           should
           haue
           hindered
           the
           publishing
           (
           as
           hitherto
           he
           hath
           done
           )
           of
           what
           is
           so
           much
           desired
           and
           sought
           after
           by
           all
           those
           who
           haue
           heard
           of
           it
           .
        
         
           Page
           .
           2.
           line
           .
           4.
           
             palanteis
             .
          
           p.
           9.
           l.
           6.
           the
           .
           p.
           10.
           l.
           3.
           precipices
           .
           p.
           20.
           l.
           16.
           to
           haue
           .
           p.
           27.
           l.
           10.
           it
           .
           p.
           43.
           l.
           17.
           repeated
           .
           p.
           66.
           l.
           17.
           which
           .
           l.
           18.
           performed
           .
           p.
           69.
           l.
           1.
           on
           .
           p.
           71.
           l.
           4.
           with
           .
           l.
           5.
           knowledge
           .
           p.
           105.
           l.
           3.
           euer
           .
           p.
           145.
           l.
           15.
           is
           .
           p.
           147.
           l.
           26.
           tortured
           .
           p.
           164.
           l.
           9.
           too
           .
           l.
           22.
           leaue
           to
           referre
           .
           p.
           172.
           l.
           5.
           and
           .
           p.
           178.
           l.
           8.
           
           God
           did
           giue
           .
           p.
           215.
           l.
           12.
           writing
           .