Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge.
         Burthogge, Richard, 1638?-ca. 1700.
      
       
         
           1672
        
      
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             Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge.
             Burthogge, Richard, 1638?-ca. 1700.
          
           [28], 134 p.
           
             Printed by S. and B. Griffin for James Collins,
             London :
             1672.
          
           
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         eng
      
       
         
           God -- Goodness.
        
      
    
     
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           ΤΑΓΑΘΟΝ
           ,
           OR
           ,
           Divine
           Goodness
           Explicated
           and
           Vindicated
           FROM
           THE
           EXCEPTIONS
           OF
           THE
           ATHEIEST
           :
           Wherein
           also
           the
           Consent
           of
           the
           
             Gravest
             Philosophers
          
           ,
           with
           the
           Holy
           ,
           and
           
             Inspired
             Penmen
          
           ,
           in
           many
           of
           the
           most
           important
           points
           of
           
             Christian
             Doctrine
          
           is
           fully
           evinced
           .
        
         
           By
           
             Richard
             Burthogge
          
           ,
           Dr.
           in
           Phys.
           
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           Christ.
           
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           H●●●
           
        
      
       
         
           ●●●es
           .
        
         
           London
           ,
           Printed
           by
           S.
           and
           
             B.
             Griffin
          
           ,
           for
           
             James
             Collins
          
           ,
           and
           are
           to
           be
           sold
           at
           the
           Kings-Armes
           in
           Ludgate-street
           ,
           1672.
           
        
      
       
         
         
         
         
         
         
         
           TO
           THE
           Most
           Honoured
           ANDREW
           TREVIL
           ,
           
             Esq.
             
          
        
         
           
             SIR
             ,
          
        
         
           OF
           all
           the
           Attributes
           are
           owned
           by
           the
           Deity
           ,
           This
           whereon
           I
           have
           engag'd
           my
           Pen
           ,
           is
           the
           most
           remarkable
           and
           Glorious
           .
           Which
           I
           undertook
           the
           rather
           ,
           and
           with
           the
           more
           assurance
           ,
           because
           I
           knew
           that
           if
           I
           did
           come
           short
           in
           my
           Discourses
           on
           it
           (
           as
           who
           ever
           enterpriz'd
           it
           must
           )
           I
           had
           my
           consolation
           in
           my
           Subject
           .
        
         
         
           It
           is
           Divine
           Goodness
           to
           accept
           of
           what
           a
           Person
           hath
           ,
           and
           not
           of
           what
           he
           hath
           not
           .
           I
           know
           that
           God
           is
           great
           ,
           as
           well
           as
           good
           ,
           that
           he
           is
           in
           Heaven
           ,
           and
           we
           on
           Earth
           ;
           and
           that
           therefore
           as
           in
           our
           addresses
           to
           him
           ,
           so
           in
           our
           Discourses
           of
           him
           ,
           our
           words
           should
           be
           few
           .
           But
           I
           also
           know
           ,
           what
           Cicero
           observ'd
           before
           me
           ,
           that
           he
           is
           
             Opt.
             Max.
          
           that
           he
           is
           first
           Good
           ,
           and
           then
           Great
           ,
           and
           that
           he
           glories
           in
           his
           Goodness
           ,
           as
           his
           greatest
           Excellency
           ,
           [
           His
           making
           of
           his
           Sun
           to
           rise
           on
           the
           Evil
           ,
           and
           on
           the
           Good
           ,
           and
           his
           sending
           Rain
           on
           the
           Just
           ,
           and
           on
           the
           unjust
           ,
           is
           called
           his
           Perfection
           ,
           and
           indeed
           is
           so
           ,
           't
           is
           ,
           
             be
             you
             perfect
             ,
             as
             your
             Heavenly
             Father
             is
             perfect
             .
          
        
         
           Once
           ,
           it
           is
           the
           Interest
           and
           Cause
           
           of
           God
           I
           plead
           in
           this
           Essay
           ,
           and
           so
           much
           ,
           that
           all
           Religion
           is
           concerned
           in
           it
           .
           For
           't
           is
           an
           apprehension
           of
           the
           Goodnesse
           ,
           and
           Bounty
           ,
           and
           Beneficence
           of
           God
           ,
           that
           established
           in
           Mens
           hearts
           doth
           powerfully
           tie
           them
           to
           Adore
           ,
           Obey
           ,
           and
           Serve
           him
           .
           
             There
             is
             Mercy
          
           (
           sayes
           the
           Royal
           Psalmist
           )
           
             with
             thee
             ,
             that
             thou
             mayest
             be
             feared
             .
          
           It
           was
           for
           this
           Reason
           that
           he
           prefaced
           the
           Law
           he
           gave
           the
           Jewes
           ,
           with
           a
           Repitition
           of
           the
           benefits
           ,
           which
           had
           accrued
           to
           them
           by
           him
           ,
           
             I
             am
             the
             Lord
             thy
             God
             ,
             which
             have
             brought
             thee
             out
             of
             the
             Land
             of
          
           Egypt
           ,
           
             out
             of
             the
             House
             of
             Bondage
             ,
             Thou
             shalt
             ,
          
           &c.
           
           Namely
           to
           imprint
           upon
           them
           a
           
           due
           sence
           of
           all
           his
           Obligations
           and
           Engagements
           ,
           that
           having
           first
           possess'd
           them
           of
           a
           rational
           and
           well
           establish'd
           Love
           ,
           he
           might
           afterwards
           the
           better
           influence
           them
           by
           it
           ,
           to
           a
           due
           respect
           to
           all
           his
           commands
           .
           [
           'T
           is
           ,
           
             if
             you
             love
             me
             keep
             my
             commands
             .
          
           ]
           And
           the
           Holy
           Evangel
           ,
           wherein
           Almighty
           God
           is
           admirably
           represented
           as
           most
           infinitely
           Loving
           ,
           Gratious
           ,
           and
           Benigne
           ,
           what
           other
           end
           ,
           intention
           or
           design
           has
           it
           ,
           but
           by
           so
           ample
           proof
           and
           Declaration
           of
           the
           Divine
           Love
           to
           prevail
           with
           man
           for
           his
           ,
           that
           believing
           he
           may
           love
           ,
           and
           loving
           he
           may
           serve
           and
           obey
           ?
           This
           is
           the
           Evangellical
           Obedience
           ;
           that
           of
           Faith
           ,
           which
           workes
           by
           Love.
           
        
         
         
           Thus
           our
           Love
           to
           God
           it
           is
           the
           life
           of
           all
           our
           Devotion
           and
           Obedience
           to
           him
           ,
           and
           his
           Benignity
           and
           kindnesse
           unto
           us
           ,
           it
           is
           the
           ground
           of
           all
           our
           love
           .
           And
           Sathan
           knows
           it
           well
           enough
           ,
           and
           therefore
           he
           is
           so
           industrious
           (
           for
           
             we
             are
             not
             ignorant
             of
             his
             devices
          
           )
           to
           instil
           into
           the
           minds
           of
           men
           ,
           hard
           and
           frightful
           apprehensions
           of
           the
           great
           God
           ;
           as
           that
           he
           rules
           by
           will
           ;
           that
           he
           hath
           no
           consideration
           in
           the
           world
           of
           his
           Creatures
           comfort
           ,
           but
           onely
           of
           his
           own
           Glory
           ,
           that
           he
           made
           the
           greatest
           part
           of
           Men
           to
           damne
           them
           ,
           and
           triumphs
           in
           their
           Ruin
           ;
           and
           that
           he
           cruelly
           exacts
           impossibilities
           ,
           and
           obliges
           Men
           to
           come
           ,
           when
           yet
           he
           knowes
           they
           cannot
           .
           And
           that
           
             Evil
             One
          
           is
           intimate
           enough
           
           with
           all
           our
           minds
           ,
           to
           know
           that
           if
           he
           can
           but
           once
           perswade
           them
           ,
           that
           the
           Master
           ,
           whom
           we
           are
           to
           serve
           is
           most
           Tyrannicall
           and
           hard
           ,
           and
           that
           he
           
             reapeth
             ,
             where
             he
             hath
             not
             sown
             ,
             and
             gathereth
             ,
             where
             he
             hath
             not
             strewed
          
           ;
           no
           question
           ,
           but
           we
           will
           away
           ,
           and
           
             dig
             and
             hide
             our
             Lords
             money
             ,
          
           as
           that
           unfaithful
           servant
           did
           .
        
         
           So
           much
           it
           is
           the
           interest
           of
           God
           and
           True
           Religion
           ,
           that
           Divine
           Benignity
           be
           vindicated
           ;
           a
           work
           as
           necessary
           now
           as
           ever
           ,
           when
           Lucretius
           is
           as
           much
           consulted
           as
           Moses
           ,
           and
           when
           there
           are
           almost
           as
           many
           ,
           who
           blasphemously
           dispute
           Divine
           Goodnesse
           ,
           as
           there
           are
           that
           seriously
           believe
           it
           .
           And
           it
           is
           with
           those
           I
           principally
           deal
           .
        
         
         
           In
           doing
           which
           I
           have
           endeavour'd
           to
           acquit
           my self
           ,
           not
           onely
           Philosophically
           by
           alledging
           Reasons
           which
           Philosophy
           ,
           Common
           sense
           ,
           and
           the
           Natures
           of
           the
           things
           I
           treat
           of
           ,
           do
           suggest
           to
           me
           ,
           but
           also
           as
           a
           Christian
           ,
           by
           blending
           with
           those
           other
           ,
           such
           considerations
           also
           as
           the
           sacred
           Oracles
           (
           whereon
           I
           most
           relie
           )
           do
           prompt
           me
           with
           ;
           not
           insisting
           on
           the
           former
           ,
           (
           which
           yet
           too
           many
           do
           )
           but
           as
           they
           have
           the
           countenance
           and
           favour
           of
           the
           latter
           .
        
         
           This
           ,
           Sir
           ,
           is
           what
           I
           offer
           you
           .
           Be
           pleased
           to
           accept
           an
           Essay
           [
           but
           a
           Part
           of
           that
           whole
           you
           have
           a
           Title
           to
           ]
           which
           with
           those
           designs
           ,
           and
           this
           Furniture
           (
           such
           as
           it
           is
           )
           doth
           lay
           it self
           before
           you
           ,
           at
           your
           seet
           ?
           'T
           is
           its
           Ambition
           ,
           
           to
           have
           a
           Person
           for
           its
           Parton
           ,
           whom
           its
           Subject
           hath
           for
           its
           Admirer
           .
           And
           it
           cannot
           easily
           despair
           of
           being
           owned
           by
           you
           ,
           and
           so
           of
           being
           made
           another
           Instance
           of
           your
           great
           Goodness
           ,
           of
           which
           its
           Author
           is
           already
           One
           ,
           seeing
           to
           be
           so
           ,
           it
           is
           enough
           to
           need
           it
           .
        
         
           And
           ,
           Sir
           ,
           with
           this
           high
           Encouragement
           it
           is
           ,
           that
           I
           presume
           to
           own
           my self
           in
           these
           circumstances
           ,
           in
           that
           capacity
           you
           long
           ago
           vouchsafed
           me
           the
           honour
           to
           be
           ,
           even
           that
           of
        
         
           
             SIR
             ,
          
           
             Your
             most
             humble
             Servant
             ,
             and
             Son
             Richard
             Burthogge
             .
          
           
             Bowden
             near
             Totnes
             ,
             
               Oct.
               9.
               1671.
               
            
          
        
      
       
         
         
           AN
           ADVERTISEMENT
           TO
           THE
           READER
           .
        
         
           THE
           Method
           I
           have
           taken
           in
           the
           following
           Discourse
           ,
           is
           to
           second
           the
           evincements
           ,
           which
           I
           urge
           from
           common
           Reason
           ,
           or
           Nature
           ,
           with
           the
           suffrage
           of
           the
           sacred
           Oracles
           .
           Which
           that
           the
           Reader
           may
           not
           mis-interpret
           ,
           and
           accuse
           of
           want
           of
           judgement
           ,
           seeing
           my
           pretences
           are
           against
           the
           Atheist
           ,
           who
           believes
           not
           Scripture
           ;
           he
           is
           to
           know
           ,
           that
           there
           are
           Reasons
           for
           the
           Atheist
           ,
           which
           though
           to
           make
           them
           more
           perspicuous
           ,
           and
           convincing
           ,
           I
           have
           backed
           with
           the
           verdicts
           of
           the
           gravest
           Philosophers
           ,
           and
           to
           shew
           them
           to
           be
           also
           Scriptural
           ,
           I
           have
           confirmed
           from
           the
           Scriptures
           ;
           yet
           I
           insist
           
           not
           on
           them
           with
           the
           Atheist
           ,
           as
           they
           are
           Scriptural
           ,
           but
           as
           they
           are
           Reasons
           ,
           Scriptural
           Reasons
           .
           He
           may
           understand
           me
           ,
           that
           I
           Insist
           not
           with
           him
           on
           the
           Authority
           ,
           but
           on
           the
           Reason
           of
           Scripture
           .
        
         
           And
           yet
           truely
           taking
           on
           me
           to
           assert
           the
           Christian
           Religion
           ,
           and
           such
           Apprehensions
           of
           the
           Great
           God
           ,
           as
           that
           obligeth
           us
           to
           have
           ,
           I
           thought
           it
           point
           of
           Duty
           ,
           not
           onely
           to
           produce
           Reasons
           ,
           and
           Notions
           ,
           that
           might
           satisfie
           ,
           but
           also
           to
           evince
           them
           Scriptural
           ;
           for
           as
           much
           as
           otherwise
           ,
           though
           they
           might
           be
           Philosophical
           ,
           and
           carry
           in
           them
           something
           of
           conviction
           ,
           yet
           not
           being
           Scriptural
           ,
           they
           could
           not
           possibly
           be
           Christian
           ,
           and
           so
           answer
           my
           Ends.
           
        
         
           In
           Fine
           ,
           to
           be
           ingenuous
           with
           him
           ,
           I
           was
           willing
           to
           annex
           the
           Testimonies
           of
           the
           Scriptures
           ,
           and
           of
           Philosophers
           together
           ,
           to
           all
           or
           most
           of
           those
           considerations
           I
           insisted
           on
           from
           Nature
           ,
           or
           Reason
           ,
           that
           I
           might
           insinuate
           into
           the
           Atheist
           
           a
           good
           belief
           of
           Scriptures
           ;
           as
           ,
           that
           there
           is
           some
           conformity
           in
           them
           with
           Nature
           ,
           that
           they
           are
           replenish't
           with
           recondite
           wisdome
           ;
           and
           that
           that
           Religion
           comprehended
           in
           them
           is
           a
           piece
           of
           high
           Reason
           ,
           and
           Philosophy
           .
           And
           he
           cannot
           but
           believe
           all
           this
           ,
           when
           he
           shall
           see
           before
           his
           eyes
           ,
           so
           good
           a
           correspondency
           and
           understanding
           between
           them
           .
        
         
           As
           for
           the
           Philosophers
           ,
           I
           have
           quoted
           them
           at
           large
           ,
           and
           in
           their
           own
           Terms
           ,
           that
           I
           might
           not
           be
           suspected
           to
           abuse
           them
           ,
           or
           my
           Reader
           ;
           but
           yet
           have
           so
           conveniently
           dispos'd
           the
           Texts
           ,
           that
           those
           ,
           who
           list
           not
           to
           attend
           to
           them
           ,
           as
           perhaps
           a
           many
           will
           not
           ,
           that
           yet
           may
           have
           a
           mind
           to
           read
           the
           Rest
           ,
           they
           may
           skip
           and
           pass
           them
           over
           ,
           without
           any
           great
           trouble
           or
           interruption
           .
        
         
           Onely
           one
           thing
           must
           be
           noted
           ,
           that
           in
           some
           of
           these
           Citations
           I
           have
           made
           of
           the
           Philosophers
           ,
           it
           is
           the
           Medium
           ,
           the
           Reason
           onely
           ,
           
           which
           I
           urge
           them
           for
           ;
           the
           Application
           being
           mine
           perhaps
           and
           not
           theirs
           ;
           which
           yet
           I
           cannot
           reasonably
           be
           arraigned
           for
           ,
           seeing
           't
           is
           certain
           ,
           that
           the
           Reason
           may
           be
           one
           and
           the
           same
           ,
           when
           yet
           the
           matters
           wherein
           it
           is
           to
           hold
           are
           innumerous
           .
           And
           though
           I
           have
           Suppos'd
           a
           God
           to
           be
           ,
           and
           all
           things
           in
           the
           world
           to
           be
           made
           by
           Him
           ,
           't
           is
           no
           more
           than
           what
           my
           Subject
           justifies
           ;
           and
           yet
           by
           way
           of
           Obviation
           to
           the
           Atheists
           Cavils
           ,
           I
           have
           occasionally
           prov'd
           it
           ,
           towards
           the
           end
           of
           this
           Discourse
           ;
           and
           therefore
           ,
           if
           in
           Reading
           any
           part
           of
           it
           ,
           a
           such
           exception
           do
           arise
           ,
           I
           must
           oblige
           the
           Reader
           to
           suspend
           his
           thoughts
           a
           little
           ,
           till
           it
           be
           remov'd
           .
        
         
           I
           intended
           not
           to
           give
           my
           Reader
           any
           further
           trouble
           here
           ,
           but
           on
           second
           thoughts
           ,
           I
           crave
           his
           pardon
           if
           I
           do
           ,
           because
           it
           looks
           to
           some
           ,
           as
           if
           there
           were
           an
           irrepairable
           defect
           in
           the
           following
           Discourse
           
           in
           one
           Point
           ,
           in
           as
           much
           as
           I
           have
           quoted
           no
           Philosophers
           about
           it
           (
           and
           it
           is
           believ'd
           I
           cannot
           ;
           )
           not
           having
           given
           any
           intimations
           of
           the
           knowledge
           of
           a
           Saviour
           [
           the
           greatest
           instance
           of
           Divine
           Benignity
           ]
           and
           of
           the
           method
           of
           salvation
           by
           him
           ,
           among
           the
           Gentiles
           .
           And
           indeed
           I
           purposely
           declin'd
           the
           doing
           that
           ,
           because
           it
           is
           a
           point
           that
           will
           oblige
           me
           to
           a
           large
           Discourse
           another
           where
           ;
           but
           yet
           for
           present
           satisfaction
           ,
           if
           I
           should
           say
           there
           were
           among
           the
           Heathen
           ,
           some
           darker
           intimations
           of
           that
           great
           Truth
           ,
           for
           which
           we
           Christians
           are
           beholden
           to
           the
           Evangel
           ,
           though
           I
           might
           be
           judged
           very
           Paradoxical
           therein
           ,
           yet
           I
           conceive
           ,
           I
           should
           affirm
           nothing
           ,
           but
           what
           I
           had
           authority
           enough
           to
           verifie
           .
        
         
           It
           cannot
           be
           denied
           ,
           but
           that
           the
           Ancient
           Heathens
           understood
           that
           God
           was
           unattoneable
           ,
           but
           by
           humane
           blood
           ;
           the
           Canaanites
           did
           offer
           up
           their
           Children
           unto
           
           MOLOCH
           [
           Deut.
           18.
           10.
           
           ]
           and
           conformably
           the
           Carthaginians
           ,
           
           who
           were
           a
           Colony
           of
           Canaanites
           ,
           did
           yearly
           offer
           some
           of
           theirs
           to
           Saturn
           .
           Among
           the
           Lacedemonians
           ,
           
           the
           Altar
           of
           
             Diana
             Orthia
          
           was
           besprinkled
           once
           a
           year
           ,
           with
           humane
           blood
           ;
           two
           Persons
           being
           Annually
           elected
           by
           the
           Lot
           for
           Sacrifice
           .
           Which
           usage
           ,
           
           as
           it
           was
           highly
           barbarous
           and
           cruel
           ,
           is
           affirmed
           to
           be
           changed
           by
           the
           great
           Lycurgus
           for
           a
           milder
           ;
           he
           ordaining
           ,
           that
           the
           persons
           on
           whom
           the
           Lot
           did
           fall
           ,
           
           instead
           of
           being
           killed
           ,
           should
           be
           whipped
           ,
           till
           the
           blood
           did
           flow
           .
           And
           with
           that
           ,
           they
           did
           besprinkle
           the
           Altar
           .
        
         
           This
           is
           much
           ,
           but
           there
           is
           more
           .
           For
           some
           of
           them
           did
           understand
           ,
           (
           if
           yet
           they
           understood
           what
           their
           Performances
           implyed
           )
           not
           onely
           that
           the
           great
           God
           was
           not
           to
           be
           propitiated
           and
           attoned
           but
           by
           humane
           blood
           ;
           but
           also
           ,
           that
           that
           bloud
           must
           be
           the
           blood
           of
           One
           that
           was
           
             to
             take
             upon
             him
          
           (
           as
           
           it
           were
           )
           
             the
             Persons
             and
             the
             guilt
          
           of
           all
           ,
           or
           of
           an
           One
           that
           by
           his
           sufferings
           was
           to
           purge
           and
           cleanse
           the
           rest
           that
           offer'd
           him
           .
        
         
           And
           this
           is
           evident
           ,
           
           in
           that
           the
           old
           Athenians
           every
           year
           in
           (
           their
           )
           Thargelion
           ,
           did
           sacrifice
           a
           Man
           and
           a
           Woman
           ,
           for
           the
           Men
           and
           Women
           of
           their
           City
           ,
           to
           Expiate
           and
           Lustrate
           them
           ;
           and
           those
           whom
           they
           did
           sacrifice
           ,
           they
           called
           *
           Pharmaci
           ,
           as
           who
           would
           say
           ,
           that
           those
           were
           persons
           ,
           who
           ,
           by
           being
           sacrificed
           and
           offer'd
           up
           unto
           the
           Gods
           ,
           were
           proper
           Medicines
           to
           purge
           and
           cleanse
           those
           others
           (
           from
           their
           sins
           )
           that
           offer'd
           them
           .
        
         
           And
           it
           will
           be
           yet
           more
           manifest
           ,
           
           if
           we
           consider
           what
           
             Leonicus
             Thomaeus
          
           further
           tells
           us
           out
           of
           Lycophron
           ,
           that
           in
           the
           
             most
             antient
          
           times
           ,
           if
           on
           any
           City
           there
           fell
           a
           Judgement
           of
           Famine
           ,
           or
           Plague
           ,
           or
           Sword
           ,
           or
           other
           great
           Calamity
           ,
           they
           were
           wont
           to
           take
           the
           vilest
           ,
           and
           most
           vitious
           person
           in
           it
           ,
           whom
           
           they
           called
           a
           *
           Catharmus
           ,
           or
           a
           Pharmacus
           ,
           and
           him
           they
           carried
           to
           the
           place
           of
           sacrifice
           ;
           and
           having
           there
           performed
           several
           Ceremonies
           ,
           at
           last
           they
           burned
           him
           ,
           and
           threw
           his
           ashes
           into
           the
           Sea
           ,
           and
           so
           appeased
           the
           Gods.
           It
           is
           not
           to
           be
           doubted
           ,
           but
           that
           something
           Figurative
           and
           Mystical
           did
           lie
           in
           this
           ;
           for
           otherwise
           they
           knew
           ,
           what
           by
           the
           Light
           of
           Nature
           is
           remarkable
           to
           All
           ,
           that
           to
           the
           Best
           ,
           the
           Best
           was
           to
           be
           offer'd
           :
           And
           indeed
           the
           usage
           seemeth
           but
           a
           Depravation
           of
           the
           Grand
           Tradition
           of
           the
           
             Seed
             of
             the
             Woman
          
           ,
           and
           of
           that
           Propitiation
           and
           Attonement
           to
           be
           made
           to
           God
           for
           Sin
           by
           the
           offering
           up
           the
           Man
           Christ
           which
           was
           the
           ground
           of
           all
           Propitiatory
           Sacrifices
        
         
           'T
           is
           not
           improbable
           ,
           but
           Caiaphas
           ,
           of
           whom
           the
           Holy
           Ghos●
           doth
           witness
           ,
           that
           he
           prophesied
           ▪
           and
           wist
           it
           not
           ,
           that
           is
           ,
           that
           he
           spoke
           righter
           than
           he
           was
           aware
           of
           ▪
           alluded
           hereunto
           ,
           in
           saying
           it
           wa●
           
           necessary
           one
           should
           die
           for
           the
           People
           ,
           he
           meaning
           (
           it
           is
           likely
           )
           that
           it
           was
           very
           fit
           ,
           that
           one
           [
           intending
           Jesus
           Christ
           ]
           should
           be
           made
           a
           kind
           of
           Pharmacus
           or
           Catharmus
           ,
           and
           so
           be
           offer'd
           as
           a
           Victim
           for
           the
           People
           ,
           to
           settle
           its
           Tranquility
           and
           Peace
           .
        
         
           And
           indeed
           
             Jesus
             Christ
          
           he
           is
           the
           true
           Pharmacum
           and
           Catharma
           for
           the
           whole
           World
           ;
           it
           is
           he
           that
           taking
           on
           him
           the
           iniquities
           of
           us
           all
           ,
           did
           make
           his
           Soul
           an
           offering
           for
           Sin
           ,
           
             by
             whose
             Stripes
             we
             are
             healed
             .
          
           and
           of
           him
           it
           is
           that
           our
           Apostle
           saith
           (
           and
           perhaps
           alluding
           to
           the
           Grecian
           Lustrations
           ,
           as
           well
           as
           to
           the
           Jewish
           Purgations
           )
           That
           he
           did
           —
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           that
           he
           did
           by
           himself
           purge
           our
           Sins
           ;
           or
           which
           is
           aequivalent
           ,
           that
           in
           his
           own
           person
           ,
           he
           was
           our
           true
           Catharma
           .
        
         
           I
           might
           also
           argue
           their
           imperfect
           knowledge
           of
           a
           Saviour
           from
           
           the
           many
           Appellations
           which
           I
           find
           among
           them
           of
           their
           Jupiter
           ,
           as
           
             Jupiter
             Melichius
             ,
             Jupiter
             Eleutherius
             ,
             Jupiter
             Servator
             ,
          
           &c.
           
           And
           also
           take
           a
           hint
           to
           shew
           from
           whence
           they
           had
           it
           ,
           namely
           from
           the
           Old
           and
           First
           Believers
           ,
           from
           whom
           they
           took
           this
           usage
           to
           denominate
           their
           Jupiter
           ,
           as
           these
           were
           wont
           to
           do
           their
           El
           ,
           or
           Jehovah
           ,
           from
           occasional
           occurrents
           ,
           as
           
             El
             Roi
             ,
             Jehovah
             =
             Nissi
             ,
          
           &c.
           
           I
           say
           ,
           they
           seem
           to
           have
           receiv'd
           these
           intimations
           of
           the
           true
           Religion
           ,
           not
           so
           much
           from
           the
           Jews
           ,
           whom
           generally
           all
           the
           Gentiles
           hated
           ;
           of
           whom
           they
           make
           but
           little
           mention
           in
           their
           Writings
           ,
           and
           with
           whom
           they
           did
           not
           care
           to
           converse
           ,
           as
           by
           the
           Catholick
           Tradition
           of
           the
           world
           ,
           from
           the
           First
           and
           most
           Ancient
           Ages
           ,
           and
           Patriarchs
           .
           So
           Plato
           who
           is
           express
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             .
             
          
           Again
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
          
           Again
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
          
        
         
           But
           to
           return
           ,
           there
           is
           one
           Authority
           more
           that
           I
           shall
           urge
           ,
           and
           that
           is
           Plato's
           ,
           who
           seemeth
           to
           have
           pointed
           his
           Disciples
           to
           our
           Saviour
           ,
           for
           who
           else
           can
           he
           be
           thought
           to
           mean
           ,
           when
           he
           telleth
           them
           they
           should
           adhere
           unto
           his
           Dogmata
           ,
           but
           
             till
             another
             Person
          
           ,
           a
           Divine
           One
           came
           ,
           who
           would
           instruct
           them
           in
           the
           Truths
           themselves
           ,
           and
           him
           they
           were
           obliged
           to
           hear
           .
        
         
           I
           confess
           ,
           I
           never
           met
           with
           this
           passage
           in
           the
           workes
           of
           Plato
           my self
           (
           and
           yet
           he
           seemeth
           in
           his
           Politicks
           to
           hint
           something
           of
           an
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           fit
           Messenger
           ,
           one
           that
           should
           reveal
           things
           )
           but
           in
           an
           Author
           ,
           who
           it
           is
           to
           be
           presumed
           ,
           had
           it
           in
           the
           Schools
           of
           Plato
           ,
           in
           him
           I
           have
           ;
           and
           that
           is
           
             AEneas
             Gazaeus
          
           ,
           who
           introduceth
           Theophrastus
           (
           one
           of
           the
           Persons
           in
           a
           Dialogue
           ,
           which
           he
           intitles
           so
           )
           assenting
           to
           Axitheus
           ,
           the
           other
           ,
           in
           these
           terms
           .
           
             —
             Agnosco
             quod
             dicis
             optime
             :
             Nam
             &
             Platoni
             ipsi
             placuit
             ,
             ut
             suis
             decretis
             eatenus
             staretur
             ,
             dum
             aliquis
             divinior
             homo
             in
             terris
             appareret
             ,
             qui
             veritatem
             ipsam
             aperiat
             ,
             cui
             conveniens
             sit
             omnes
             assentiri
             ,
             atque
             obtemperare
             .
          
        
         
           There
           is
           one
           thing
           more
           I
           must
           intreat
           the
           Reader
           not
           to
           be
           offended
           with
           ,
           and
           that
           is
           ,
           that
           I
           here
           annex
           some
           farther
           Testimonies
           of
           Philosophers
           ,
           which
           might
           indeed
           have
           more
           conveniently
           been
           added
           in
           their
           proper
           places
           ,
           in
           the
           Body
           of
           the
           Discourse
           it
           felf
           :
           but
           that
           the
           Copy
           being
           out
           of
           my
           hands
           ,
           I
           was
           not
           capable
           of
           doing
           that
           :
           and
           yet
           I
           was
           unwilling
           to
           
           omit
           them
           ,
           they
           seeming
           unto
           me
           so
           full
           of
           evidence
           and
           clearness
           ,
           and
           so
           apt
           to
           bring
           a
           great
           addition
           of
           light
           ,
           to
           what
           I
           have
           already
           offer'd
           from
           others
           .
        
         
           I
           have
           said
           in
           my
           Discourse
           ,
           that
           God
           is
           therefore
           Liberal
           ,
           Bountiful
           ,
           and
           Beneficent
           ,
           because
           he
           is
           most
           Perfect
           ,
           and
           is
           the
           Best
           Being
           ,
           and
           I
           am
           here
           to
           say
           ,
           it
           is
           no
           more
           than
           what
           is
           intimated
           to
           us
           by
           
             Maximus
             Tyrius
          
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
          
        
         
           Again
           ,
           for
           as
           much
           as
           I
           have
           said
           that
           the
           Heathen
           understood
           somewhat
           of
           the
           
             State
             of
             Happiness
          
           ,
           wherein
           Divine
           Bounty
           did
           at
           first
           
           establish
           man
           ,
           it
           is
           no
           other
           than
           what
           Plato
           meaneth
           ,
           
           when
           in
           his
           Politicks
           he
           treateth
           of
           the
           Golden
           Revolution
           under
           Saturn
           .
           For
           he
           declareth
           that
           to
           be
           a
           time
           ,
           when
           God
           did
           rule
           ,
           when
           Men
           were
           naked
           ,
           and
           when
           the
           Earth
           afforded
           all
           things
           unto
           Men
           without
           labour
           ;
           that
           in
           it
           Men
           had
           a
           vast
           and
           comprehensive
           knowledg
           of
           the
           nature
           of
           things
           ,
           that
           they
           did
           confer
           ,
           and
           talk
           with
           the
           Beasts
           ,
           and
           that
           these
           were
           tame
           and
           friendly
           unto
           one
           another
           ,
           and
           that
           all
           were
           subject
           to
           man.
           Who
           seeth
           not
           in
           this
           Tradition
           how
           agreable
           it
           is
           unto
           that
           of
           Moses
           .
        
         
           But
           Hierocles
           ,
           (
           besides
           what
           I
           have
           cited
           out
           of
           him
           ,
           about
           the
           State
           of
           Pre-existence
           ,
           which
           I
           have
           evinced
           to
           be
           this
           of
           Innocence
           )
           doth
           in
           his
           Definition
           of
           Philosophy
           ,
           egregiously
           insinuate
           ,
           that
           Man
           in
           former
           time
           ,
           was
           in
           another
           Condition
           ,
           infinitely
           more
           Agreable
           and
           Happy
           
           than
           his
           present
           ,
           and
           that
           then
           He
           was
           in
           Gods
           Image
           .
           For
           the
           Definition
           that
           he
           gives
           us
           of
           Philosophy
           ,
           is
           to
           this
           purpose
           ,
           that
           it
           is
           a
           Restitution
           of
           a
           man
           unto
           his
           proper
           state
           of
           Happiness
           ,
           that
           of
           which
           he
           was
           possesled
           heretofore
           ,
           and
           withal
           a
           re-conforming
           of
           him
           to
           the
           image
           of
           God.
           You
           shall
           have
           his
           own
           termes
           ,
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
          
        
         
           As
           for
           the
           
             Impotency
             of
             the
          
           Humane
           Will
           ,
           and
           the
           cause
           thereof
           ,
           that
           Notion
           of
           it
           I
           have
           offer'd
           in
           the
           Treatise
           ,
           is
           the
           very
           same
           with
           what
           
             Max.
             Tyrius
          
           doth
           alledge
           as
           his
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
          
        
         
         
           And
           what
           I
           said
           of
           Grace
           ,
           or
           of
           Divine
           Assistance
           ,
           how
           absolutely
           necessary
           'tis
           ,
           that
           we
           may
           do
           good
           ,
           is
           but
           what
           the
           Author
           last
           mention'd
           ,
           doth
           also
           say
           .
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
          
        
         
           I
           had
           almost
           forgotten
           one
           passage
           in
           Plato
           ,
           about
           a
           
             Future
             Judgment
          
           ,
           which
           added
           unto
           that
           of
           Plutarch
           ,
           I
           have
           cited
           in
           the
           following
           Treatise
           ,
           will
           render
           the
           belief
           of
           that
           Article
           most
           Rational
           .
           And
           it
           is
           so
           full
           and
           clear
           a
           testimony
           of
           it
           ,
           and
           so
           particular
           ,
           that
           that
           account
           thereof
           in
           Matthew
           ,
           hath
           not
           ,
           in
           respect
           of
           its
           distinctness
           so
           great
           advantage
           of
           it
           ,
           as
           in
           respect
           of
           its
           authority
           it
           has
           .
           For
           my
           part
           I
           am
           astonisht
           at
           it
           :
           'T
           is
           in
           his
           Discourse
           De
           Rep.
           
        
         
           Therein
           ,
           he
           introduces
           ERUS
           ,
           the
           Pamphilian
           ,
           Son
           of
           one
           Arnienius
           ;
           
           a
           Person
           slain
           in
           Battle
           ,
           and
           fabled
           to
           have
           risen
           again
           ,
           the
           twelfth
           day
           after
           ,
           as
           they
           were
           laying
           him
           upon
           the
           (
           Funeral
           )
           Pile
           .
           Him
           he
           introduces
           reporting
           to
           the
           Inhabitants
           of
           the
           present
           World
           ,
           the
           Observations
           he
           had
           made
           in
           the
           other
           ;
           which
           he
           was
           commanded
           to
           recount
           ,
           at
           his
           return
           to
           this
           ,
           and
           he
           brings
           him
           in
           speaking
           thus
           .
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
          
        
         
           In
           fine
           the
           Method
           I
           have
           taken
           in
           evincing
           the
           Benignity
           of
           God
           ,
           from
           the
           instances
           thereof
           ,
           that
           are
           in
           things
           ,
           is
           the
           very
           same
           that
           Socrates
           ,
           
           
             Plato
             ,
             Cicero
          
           ,
           
           (
           Authors
           worthy
           to
           be
           read
           in
           all
           Languages
           )
           and
           others
           of
           the
           Antients
           used
           to
           establish
           Providence
           .
           
           Galen's
           laudatory
           Hymn
           in
           honour
           of
           the
           Great
           Creatour
           ,
           is
           admirable
           ,
           
           and
           verily
           the
           ablest
           Christians
           that
           have
           gone
           the
           same
           way
           as
           Lactantius
           did
           of
           old
           ,
           and
           as
           
             Lessius
             ,
             Morney
          
           ,
           and
           some
           others
           do
           of
           late
           ,
           have
           not
           got
           a
           foot
           beyond
           them
           .
           It
           was
           therefore
           I
           but
           hinted
           things
           on
           that
           head
           ,
           because
           I
           would
           oblige
           my
           Reader
           to
           consult
           with
           these
           .
        
         
           I
           had
           many
           other
           things
           to
           add
           ,
           but
           I
           fear
           ,
           I
           have
           already
           surfeited
           the
           Reader
           ,
           And
           I
           know
           it
           is
           not
           fit
           the
           Gates
           should
           be
           too
           wide
           ;
           onely
           I
           will
           tell
           him
           ,
           I
           have
           offer'd
           more
           Reasons
           ,
           why
           the
           Great
           God
           defers
           the
           punishment
           of
           the
           wicked
           ,
           and
           bears
           with
           them
           so
           long
           ,
           because
           my
           subject
           did
           not
           fairly
           lead
           me
           to
           it
           ;
           I
           considering
           that
           Patience
           ,
           Long-suffering
           ,
           and
           forbearance
           of
           Almighty
           God
           ,
           as
           
           a
           great
           example
           and
           instance
           of
           his
           Goodness
           ,
           and
           no
           objection
           against
           it
           .
           And
           so
           did
           the
           Apostle
           ,
           who
           puts
           them
           together
           .
           
             Or
             despisest
             thou
             the
             riches
             of
             his
             Goodness
             ,
             and
             Forbearance
             ,
             and
             Long
             suffering
             ,
             not
             knowing
             that
             the
             Goodness
             of
             God
             leadeth
             thee
             to
             Repentance
             .
          
        
         
           But
           those
           who
           will
           not
           be
           content
           with
           this
           account
           thereof
           ,
           may
           be
           pleased
           to
           converse
           a
           while
           with
           Plutarch
           ,
           who
           having
           undertaken
           in
           a
           Treatise
           made
           on
           purpose
           ,
           to
           solve
           this
           common
           appearance
           ,
           hath
           quit
           himself
           as
           excellently
           in
           it
           ,
           as
           he
           doth
           in
           all
           things
           else
           he
           undertakes
           .
           He
           shews
           it
           is
           ,
           that
           God
           might
           be
           an
           Example
           of
           the
           Goodness
           he
           would
           have
           us
           imitate
           ;
           that
           the
           wicked
           might
           have
           time
           to
           repent
           ;
           that
           though
           he
           doth
           defer
           their
           punishment
           ,
           he
           doth
           not
           pardon
           '
           m
           ?
           'T
           is
           that
           the
           Wicked
           may
           be
           instruments
           to
           punish
           others
           ,
           and
           for
           many
           other
           Reasons
           ,
           which
           he
           mentions
           there
           .
        
         
           And
           now
           I
           'le
           cast
           my self
           upon
           
           the
           Readers
           ingenuity
           and
           candor
           ,
           when
           I
           have
           once
           confessed
           freely
           to
           him
           ,
           that
           I
           have
           nothing
           else
           to
           offer
           in
           excuse
           for
           this
           unusual
           trespass
           on
           his
           patience
           ,
           but
           that
           of
           Apuleius
           .
           
           
             —
             Nec
             quidquam
             omnium
             est
             quod
             possit
             in
             primordio
             sui
             perfici
             :
             sed
             in
             omnibus
             ferme
             ante
             est
             spei
             rudimentum
             quam
             rei
             experimentum
             .
          
        
      
       
         
           Corrigenda
           .
        
         
           
             PAg
             2
             line
             13
             read
          
           desirable
           .
           
             l.
             14
             after
             him
             ad
          
           )
           .
           
             l.
             26
             r.
          
           
             〈◊〉
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             〈◊〉
          
           .
           
             p.
             12
             l.
             24
             r.
          
           
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             〈◊〉
             〈◊〉
          
           .
           
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             29
             r.
          
           on
           .
           
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             l
             4
             r.
          
           on
           .
           
             p
             15
             l.
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             r.
          
           
             〈◊〉
             〈◊〉
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             〈◊〉
             〈◊〉
          
           .
           
             l
             3
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             l.
             28
             r.
          
           agnoscito
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             p
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           suum
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           exhibentur
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           interpretes
           
             l
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             l.
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           exhibere
           .
           
             p.
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             l
             11
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           beata
           .
           
             p
             23
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             dele
          
           the
           r.
           his
           .
           
             p.
             31
             l.
             15
             r.
          
           recta
           .
           
             p.
             34
             l
             26
             for
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             p.
             35
             l.
             2.
             r.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             p
             61
             l.
             4
             r.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             l.
             12
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             p.
             103
             l.
             15.
             r.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             p.
             105
             l.
             15
          
           
             〈◊〉
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             〈◊〉
          
           
             p.
             106
             l.
             23
             r.
          
           connectens
           .
           
             p.
             113
             l
             13
             r.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             p.
             121
             l.
             12
             r.
          
           ascend
           .
           
             p
             131
             l.
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             for
          
           had
           r.
           have
           .
        
      
    
     
       
         
         DIVINE
         GOODNESSE
         Explicated
         and
         Asserted
         .
      
       
         
           CHAP.
           I.
           
        
         
           
             Goodness
             an
             Essential
             Notion
             of
             God.
             The
             Definition
             of
             it
             .
             Divine
             Perfection
             or
             Allsufficiency
             what
             .
             That
             it
             is
             the
             fundamental
             Reason
             of
             Divine
             Goodness
             .
             An
             impression
             of
             it
             on
             the
             Creature
             .
             Divine
             Goodness
             demonstrated
             out
             of
             Metaphysics
             ,
             and
             out
             of
             Nature
             ,
             by
             Instances
             and
             Harmony
             .
          
        
         
           
             SECT
             .
             1.
             
          
           
             THE
             Goodness
             of
             the
             great
             God
             ,
             or
             rather
             his
             Optimity
             ,
             and
             〈◊〉
             ,
             is
             so
             illustrious
             and
             acknowcedg'd
             an
             Attribute
             of
             his
             ,
             that
             the
             very
             Heathen
             knew
             him
             ,
             and
             ador'd
             him
             by
             it
             :
             Their
             Jupiter
             was
             Optimus
             as
             well
             as
             Maximus
             .
             And
             it
             
             is
             a
             Notion
             so
             inherent
             unto
             that
             of
             God
             ,
             and
             so
             inseparable
             from
             it
             ,
             that
             you
             destroy
             the
             Godhead
             ,
             if
             you
             but
             abstract
             Goodness
             ;
             not
             to
             make
             him
             Good
             ,
             is
             to
             make
             him
             no
             God.
             It
             is
             the
             Devil
             is
             the
             evil
             one
             ;
             God
             is
             the
             Good.
             [
             
               He
               is
               Good
               ,
               and
               doth
               Good.
               
            
          
           
             This
             Optimity
             or
             transcendent
             Goodness
             of
             the
             great
             God
             ,
             is
             
               nothing
               but
               that
               insinite
               Perfection
               ,
               whereby
               he
               eminently
               in
               himself
               involveth
               all
               Good
               ,
               and
               consequently
               ,
               whereby
               (
               seeing
               all
               de●siable
               ,
               amiable
               ,
               excellent
               ,
               and
               lovely
               things
               are
               centred
               ,
               and
               comprehended
               in
               him
               ,
               )
               he
               is
               most
               lovely
               ,
               all
               lovely
               ,
               and
               all
               desireable
               .
            
             He
             is
             the
             universal
             Good
             ,
             in
             whom
             the
             universal
             love
             ,
             and
             universal
             desire
             ,
             the
             desires
             of
             all
             things
             ,
             and
             the
             loves
             of
             all
             ,
             do
             all
             concentrate
             .
             And
             (
             saith
             Aristotle
             )
             what
             all
             doth
             desire
             ,
             is
             simply
             good
             ;
             so
             none
             is
             good
             but
             God.
             He
             is
             universally
             ,
             others
             but
             particularly
             good
             .
             This
             is
             Aristotle's
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
          
           
             Now
             it
             is
             the
             infinite
             Perfection
             or
             Alsufficiency
             of
             God
             ,
             in
             respect
             of
             which
             
             the
             celebrated
             Aristotle
             calls
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             which
             is
             signified
             in
             the
             Holy
             Scriptures
             by
             the
             name
             
               El
               Shaddai
            
             ,
             a
             name
             by
             which
             he
             is
             remarkable
             ,
             not
             only
             to
             the
             Jewes
             ,
             but
             also
             to
             the
             Greeks
             and
             Latines
             ,
             for
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             from
             which
             his
             Title
             Shaddai
             probably
             deriveth
             )
             doth
             seem
             to
             be
             the
             Origen
             of
             the
             Genitive
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             the
             Dative
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             of
             the
             Accusative
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             from
             the
             Nominative
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             not
             unlikely
             the
             Latine
             Deus
             and
             the
             phrase
             
               sub
               Dio
            
             (
             as
             a
             learned
             Critic
             wittily
             conjectures
             )
             cometh
             from
             it
             .
             I
             say
             this
             absolute
             Perfection
             [
             or
             
               infinite
               concurrency
               of
               all
               things
               excellent
               ,
               and
               Good
               ,
               and
               lovely
               in
               God
               ,
               whereby
               he
               being
               absolutely
               perfect
               and
               accomplished
               in
               all
               kindes
               ,
               as
               standing
               on
               the
               Top
               of
               all
               ,
               doth
               defect
               and
               want
               in
               nothing
               ,
               which
               is
               good
               in
               any
            
             ;
             ]
             It
             is
             the
             ground
             of
             his
             Optimity
             ,
             or
             
               Universal
               Convenience
               ,
               and
               Desireableness
            
             .
             For
             he
             therefore
             is
             most
             agreeable
             and
             good
             to
             all
             ,
             and
             consequently
             most
             Desireable
             ,
             because
             he
             
               is
               All
            
             ;
             he
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             
               Universal
               ,
               First
               ,
               Original
               ,
               and
               Fountain-Fulness
               ,
            
             that
             replenisheth
             the
             whole
             Creation
             ,
             which
             without
             him
             
             would
             be
             all
             but
             empty
             Cask
             ,
             and
             meer
             vacuity
             .
             All
             the
             Creatures
             ,
             their
             
               Springs
               are
               in
               God
            
             ,
             they
             are
             but
             Cisterns
             with
             him
             ,
             and
             without
             him
             ,
             empty
             Caskes
             .
             God
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             the
             Plenitude
             of
             all
             things
             ,
             and
             it
             is
             his
             
               Plenitude
               that
               botomneth
               his
               Goodness
            
             .
             So
             Aristotle
             ,
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             Again
             ;
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
            
          
           
             And
             ,
             God
             ,
             he
             hath
             enough
             for
             himself
             ,
             and
             all
             things
             else
             ,
             
               My
               Grace
               is
               sufficient
               for
               thee
               .
            
          
           
             There
             is
             an
             evident
             impression
             on
             the
             world
             ,
             of
             this
             Alsufficiency
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             God
             ;
             the
             World
             is
             an
             Universe
             ,
             there
             are
             in
             it
             all
             imaginable
             Sorts
             of
             Being
             and
             all
             imaginable
             Furniture
             ,
             Provisions
             ,
             and
             Accomodations
             for
             them
             ;
             Porus
             marries
             Penia
             ;
             there
             are
             Remedies
             for
             all
             Distempers
             ;
             agreeable
             supplies
             for
             all
             Occasions
             and
             Necessitie●
             ;
             there
             is
             nothing
             wanting
             ,
             no
             more
             than
             is
             Redundant
             in
             Nature
             .
             
             
               The
               Earth
               is
               the
               Lords
               ,
               and
               the
               fulness
            
             [
             the
             fulness
             ]
             thereof
             .
             Philo●ophers
             call
             the
             world
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Universum
             .
          
        
         
           
           
             SECT
             .
             2.
             
          
           
             Now
             ,
             having
             shewed
             what
             Optimity
             ,
             or
             Transcendent
             goodness
             is
             ,
             wherein
             it
             formally
             consists
             ,
             as
             well
             as
             what
             Foundation
             ,
             and
             what
             ground
             it
             has
             ;
             it
             now
             remaineth
             ,
             that
             I
             do
             evince
             it
             competent
             to
             God
             ▪
             which
             I
             shall
             Essay
             to
             do
             ,
             (
             but
             very
             briefly
             )
             both
             from
             the
             Metaphysics
             ,
             and
             from
             Nature
             it self
             .
          
           
             And
             there
             are
             many
             Topics
             in
             the
             Metaphysics
             ,
             which
             do
             evidently
             argue
             and
             evince
             him
             so
             Good
             ;
             I
             shall
             insist
             on
             one
             ,
             That
             as
             
               there
               is
               a
               first
               Being
               ,
               so
               there
               is
               a
               first
               Good
            
             ;
             there
             is
             a
             First
             in
             every
             Kind
             ,
             a
             First
             
               in
               genere
               bonorum
            
             ,
             as
             there
             is
             
               in
               genere
               entium
            
             ;
             for
             as
             much
             as
             every
             thing
             is
             either
             First
             ,
             or
             from
             it
             .
             And
             if
             there
             he
             a
             Primitive
             and
             First
             Good
             ,
             which
             all
             inferiour
             ones
             derive
             from
             ,
             and
             do
             participate
             (
             as
             ,
             if
             there
             be
             a
             First
             ,
             they
             must
             )
             It
             is
             the
             First
             Being
             ,
             and
             consequently
             it
             is
             
               God
               ,
               which
               is
               it
            
             .
             Good
             and
             Being
             are
             convertible
             ;
             and
             therefore
             the
             First
             Being
             is
             the
             First
             Good.
             God
             is
             the
             First
             Being
             .
             All
             Second
             Beings
             are
             derived
             from
             the
             
             First
             Being
             :
             All
             Second
             and
             inferiour
             Good
             participates
             the
             First
             Good.
             
          
           
             And
             for
             Physics
             .
             The
             Divine
             Optimity
             or
             Transcendent
             Goodness
             is
             so
             
               remarkably
               impressed
               on
               the
               whole
               Universe
               ,
            
             that
             Moses
             that
             excellent
             Origenist
             ,
             introducing
             God
             reveiwing
             it
             in
             its
             Creation
             ,
             doth
             also
             introduce
             him
             thus
             commending
             it
             ;
             
               God
               saw
               every
               thing
               that
               he
               had
               made
               ,
               and
               behold
            
             [
             behold
             ]
             
               it
               was
               very
               good
            
             ,
             it
             was
             good
             ,
             very
             good
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             God
             saw
             it
             .
             It
             was
             very
             good
             in
             Gods
             eye
             ,
             and
             therefore
             may
             be
             well
             so
             in
             Mans
             ;
             and
             very
             Good
             it
             is
             ,
          
           
             For
             there
             is
             
               Nothing
               in
               the
               whole
               world
               ,
               but
               is
               good
               for
               something
               ,
            
             if
             it
             be
             not
             so
             for
             one
             thing
             ,
             it
             is
             so
             for
             another
             ;
             and
             is
             either
             Good
             to
             profit
             ,
             or
             to
             please
             ;
             a
             Verity
             so
             great
             ,
             that
             in
             the
             Metaphysics
             Bonity
             and
             Entity
             are
             made
             convertible
             ;
             [
             that
             cannot
             be
             at
             all
             ,
             that
             is
             not
             good
             .
             ]
             Onely
             ,
             all
             inferiour
             is
             Dispersed
             good
             ,
             and
             Limited
             ;
             so
             that
             what
             is
             eminently
             good
             in
             one
             kind
             ,
             is
             very
             rarely
             so
             in
             another
             ;
             that
             is
             seldome
             most
             useful
             ,
             and
             of
             most
             advantage
             for
             either
             Medicine
             or
             Meat
             ,
             which
             is
             most
             embellisht
             
             and
             adorn'd
             .
             The
             creeping
             Worms
             ,
             many
             of
             them
             ,
             are
             more
             curiously
             set
             off
             ,
             and
             clad
             more
             richly
             ,
             than
             the
             noblest
             
               Animals
               .
               Solomon
            
             in
             all
             his
             Glory
             ,
             was
             not
             half
             as
             brave
             ,
             and
             as
             magnificent
             ,
             as
             a
             Tulip
             ;
             and
             yet
             a
             Tulip
             ,
             that
             is
             the
             most
             beautiful
             and
             the
             most
             fair
             ,
             it
             is
             the
             least
             useful
             ,
             and
             least
             medicinal
             of
             Flowers
             .
             What
             is
             most
             gaudy
             ,
             is
             not
             most
             great
             ,
             
               God
               hath
               tempered
               the
               body
               together
               ,
               giving
               more
               abundant
               honour
               to
               that
               which
               lacked
               it
               .
            
             The
             Goodness
             shining
             in
             the
             world
             ,
             is
             a
             Wise
             one
             ,
             a
             well
             ordered
             Goodness
             .
          
           
             But
             to
             return
             ,
             it
             were
             endless
             to
             expatiate
             all
             the
             world
             over
             ,
             and
             to
             instance
             in
             the
             Excellencies
             scattered
             in
             it
             ,
             there
             is
             an
             admirable
             Majesty
             in
             Man
             ,
             and
             in
             the
             Heavens
             a
             magnificence
             and
             grandeur
             ,
             which
             surprizeth
             all
             that
             view
             them
             .
             How
             infinitely
             pleasant
             is
             the
             Spring
             !
             and
             in
             it
             ,
             how
             gaudy
             is
             the
             Earth
             !
             and
             in
             how
             delicate
             pentadoes
             is
             it
             cloathed
             !
             All
             the
             Seasons
             have
             their
             proper
             goodness
             ;
             the
             world
             can't
             subsist
             without
             them
             .
             There
             are
             in
             them
             ,
             and
             as
             in
             them
             ,
             in
             all
             things
             else
             ,
             so
             infinite
             ,
             and
             so
             agreeable
             Varieties
             ,
             such
             Miracles
             of
             
             
               Beauty
               ,
               Order
            
             ,
             and
             Proportion
             to
             entertain
             and
             feast
             the
             Atheist
             ,
             that
             they
             cannot
             but
             convince
             him
             ,
             if
             he
             once
             attend
             ,
             that
             seeing
             there
             is
             so
             much
             excellency
             and
             goodness
             in
             the
             things
             made
             ,
             there
             must
             needs
             be
             infinitely
             more
             ,
             in
             him
             that
             made
             them
             .
          
        
         
           
             SECT
             .
             3.
             
          
           
             Moreover
             ,
             't
             is
             as
             easie
             to
             demonstrate
             from
             the
             world
             ,
             and
             from
             all
             Appearances
             therein
             ,
             as
             't
             is
             to
             undertake
             it
             ,
             that
             all
             inferiour
             is
             participated
             good
             ;
             that
             seeing
             all
             participation
             is
             of
             some
             Superiour
             ,
             there
             is
             not
             any
             Good
             below
             ,
             but
             what
             is
             from
             One
             above
             ,
             and
             doth
             descend
             ;
             and
             that
             the
             great
             God
             ,
             the
             Highest
             Being
             ,
             is
             of
             necessity
             the
             Best
             .
          
           
             For
             there
             are
             in
             the
             world
             many
             
               Classes
               ,
               Ranks
               ,
               and
               Orders
               of
               Beings
               ,
               and
               very
               comely
               disposition
               of
               them
               ,
               Secundum
               sub
               &
               supra
               ,
            
             of
             one
             above
             another
             ,
             but
             of
             all
             in
             such
             Relation
             ,
             that
             those
             Perfections
             ,
             which
             are
             scattered
             in
             the
             inferiour
             ,
             are
             collected
             and
             amassed
             ●n
             the
             Superiour
             ;
             and
             what
             are
             col●ected
             and
             amassed
             in
             the
             Superiour
             ,
             are
             dispers'd
             and
             scattered
             in
             the
             inferiour
             .
             
             So
             that
             ,
             as
             the
             lower
             any
             Being
             is
             ,
             it
             ,
             having
             the
             fewer
             perfections
             ,
             is
             the
             less
             perfect
             and
             good
             ;
             so
             the
             higher
             any
             is
             ,
             it
             having
             more
             perfections
             ,
             is
             the
             better
             ,
             and
             consequently
             the
             Highest
             Being
             is
             the
             best
             .
             God
             is
             
               the
               Father
               of
               Lights
               from
               whom
               every
               good
               and
               perfect
               gift
               descendeth
               .
            
             All
             ascent
             upon
             the
             scale
             of
             Being
             ,
             is
             by
             Addition
             ;
             all
             descent
             ,
             is
             by
             Substraction
             ,
             and
             Participation
             .
             There
             is
             participated
             intelligence
             in
             Man
             ;
             participated
             Reason
             in
             Beasts
             ;
             participated
             Sense
             in
             Vegetables
             ;
             participated
             Life
             in
             Naturals
             .
             Nature
             is
             in
             Vegetables
             ,
             with
             vegetative
             Life
             ;
             Nature
             and
             vegetative
             Life
             ,
             with
             Sense
             in
             Sensitives
             ;
             Nature
             ,
             vegetative
             Life
             ,
             and
             Sense
             ,
             with
             Reason
             in
             Rationals
             ;
             and
             no
             higher
             can
             we
             go
             upon
             the
             scale
             ,
             in
             the
             visible
             world
             .
             So
             well
             contrived
             and
             Harmonical
             the
             world
             is
             .
             Witness
             Cicero
             .
             
               —
               Est
               enim
               admirabilis
               quaedam
               continuatio
               ,
               seriesque
               rerum
               ,
               ut
               alia
               ex
               alia
               nexa
               ,
               &
               omnes
               inter
               se
               aptae
               ,
               colligataeque
               videantur
               .
               
            
          
        
      
       
         
         
           CHAP.
           II.
           
        
         
           
             Sect.
             1.
             
          
           
             
               Two
               consequent
               Notions
               from
               that
               of
               God's
               Goodness
               ,
               Beneficence
               ,
               and
               Finality
               .
               Divine
               Beneficence
               defined
               ,
               and
               demonstrated
               from
               Divine
               Bonity
               ,
               and
               Supremacy
               ,
               and
               in
               Providence
               .
               Testimonies
               of
               Providence
               from
               Pythagoras
               ,
               
                 Socrates
                 ,
                 Aristotle
                 ,
                 Cicero
              
               ,
               &c.
               What
               Epicurus
               and
               Lucretius
               thought
               of
               it
               .
            
          
           
             SO
             much
             for
             Divine
             Goodness
             or
             Optimity
             ,
             consider'd
             absolutely
             in
             it self
             ;
             but
             for
             its
             Of-Spring
             ;
             there
             are
             other
             Attibutes
             resulting
             from
             it
             ,
             two
             of
             which
             I
             shall
             consider
             ,
             viz.
             The
             Infinite
             Beneficence
             or
             Benignity
             of
             God
             ,
             and
             then
             his
             absolute
             Finality
             ;
             that
             he
             is
             good
             to
             all
             ,
             as
             well
             as
             in
             himself
             ,
             and
             is
             the
             End
             of
             all
             .
          
           
             
               Divine
               Beneficence
            
             ,
             (
             wherein
             I
             comprehend
             the
             Love
             ,
             and
             Kindness
             ,
             the
             
               Mercy
               ,
               Grace
               ,
               Benignity
            
             ,
             and
             Bounty
             of
             God
             )
             is
             
               that
               infinite
               Diffusiveness
               of
               Nature
               ,
               whereby
               he
               is
               most
               ready
               to
               Communicate
               ,
               and
               to
               impart
               the
               Good
               is
               in
               him
               .
            
             A
             perfection
             so
             Essential
             to
             
             him
             ,
             that
             he
             could
             not
             be
             a
             God
             ,
             because
             not
             Good
             ,
             without
             it
             ;
             it
             being
             this
             communicativeness
             ,
             this
             propensity
             of
             Nature
             to
             impart
             ,
             that
             in
             the
             common
             Sense
             and
             Language
             of
             the
             whole
             World
             ,
             doth
             eminently
             entitle
             and
             denominate
             one
             so
             .
             For
             He
             in
             
               common
               Language
            
             is
             denominated
             a
             Good
             ,
             who
             is
             a
             Liberal
             ,
             a
             Loving
             ,
             a
             Kind
             ,
             a
             Merciful
             ,
             an
             Appeasable
             ,
             and
             Bountiful
             Man
             ;
             as
             also
             in
             the
             sacred
             
               Scriptures
               ,
               For
               a
               good
               Man
               one
               will
               even
               dare
               to
               die
            
             ;
             and
             for
             a
             Good
             ,
             is
             for
             a
             Bountiful
             ,
             Benign
             ,
             Merciful
             ,
             Ingageing
             Man
             :
             One
             that
             hath
             obliged
             him
             by
             courtefies
             ,
             and
             is
             his
             Benefactor
             ,
             for
             such
             an
             one
             another
             may
             dare
             it
             .
          
           
             And
             such
             an
             One
             is
             God
             ;
             his
             Name
             
             of
             Alsufficiency
             implies
             it
             ,
             for
             
               El
               Shaddai
            
             ,
             or
             his
             Name
             of
             Alsufficiency
             is
             composed
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             Sufficience
             ,
             and
             of
             the
             relative
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             who
             would
             say
             ,
             Divine
             Sufficiency
             is
             Relative
             :
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             God
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             it
             is
             imported
             in
             that
             ravishing
             expression
             ,
             
               My
               Grace
               is
               sufficient
               for
               thee
               .
            
             For
             were
             not
             this
             implyed
             in
             it
             ,
             that
             what
             sufficiency
             soever
             is
             in
             God
             ,
             is
             in
             him
             
               for
               the
               Creature
            
             ,
             to
             assist
             and
             help
             it
             ,
             
             what
             consolation
             could
             it
             minister
             ?
             or
             what
             incouragement
             ?
             'T
             is
             onely
             relative
             Sufficiency
             that
             is
             a
             consolation
             or
             incouragement
             ,
             an
             absolute
             one
             is
             none
             .
             For
             God
             to
             say
             he
             has
             enough
             ,
             but
             not
             to
             give
             it
             ,
             were
             to
             tantalize
             .
             But
             God's
             Sufficiency
             is
             relative
             ,
             he
             is
             very
             liberal
             ,
             and
             open
             handed
             ,
             and
             he
             cannot
             possibly
             be
             otherwise
             ,
             because
             he
             is
             so
             good
             .
          
           
             For
             all
             Good
             ,
             
               it
               is
               communicative
               and
               Diffusive
               ,
               and
               by
               how
               much
               more
               good
               a
               Being
               is
            
             (
             if
             that
             inelegance
             be
             tolerable
             )
             
               by
               so
               much
               more
               Diffusive
            
             (
             as
             Philosophers
             assure
             us
             )
             and
             more
             communicative
             't
             is
             :
             so
             that
             God
             in
             being
             most
             good
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             absolutely
             best
             ,
             is
             also
             most
             Diffusive
             and
             Beneficent
             .
             It
             is
             a
             Scriptural
             connection
             ,
             that
             
               God
               is
               good
               and
               doth
               good
            
             ;
             that
             is
             ,
             He
             is
             in
             proportion
             as
             propense
             to
             be
             communicative
             ,
             and
             imparting
             as
             he
             is
             good
             ;
             he
             is
             good
             and
             doth
             good
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             As
             is
             the
             Man
             so
             is
             his
             strength
             ,
             God
             is
             abundant
             in
             goodness
             .
             He
             is
             the
             Original
             ,
             Fountain
             ,
             and
             First
             Good
             ;
             and
             so
             hath
             all
             Good
             for
             others
             ,
             as
             well
             as
             in
             himself
             .
          
           
             And
             the
             world
             shews
             it
             ,
             for
             as
             on
             
             Porphyrie's
             
               Tree
               the
               higher
               grades
            
             are
             the
             commoner
             ,
             and
             more
             extensive
             too
             they
             be
             ,
             and
             the
             highest
             are
             the
             most
             so
             ;
             
               so
               on
               the
               scale
               of
               Being
               ,
            
             the
             lower
             and
             inferiour
             ,
             which
             are
             more
             immers'd
             in
             matter
             ,
             are
             the
             more
             determin'd
             and
             contracted
             ,
             but
             the
             higher
             and
             Superiour
             ,
             which
             are
             more
             immersed
             and
             spiritual
             ,
             are
             more
             diffusive
             and
             free
             .
             All
             Confinement
             is
             from
             Earth
             and
             Matter
             ,
             but
             it
             is
             form
             and
             Spirit
             ,
             that
             is
             the
             Root
             of
             all
             inlargement
             and
             freeness
             .
             Minerals
             are
             absolutely
             determin'd
             ;
             Vegetables
             ,
             less
             ;
             Animals
             ,
             spontaneous
             ;
             Rationals
             arbitrary
             .
             Thus
             also
             in
             Mechanic
             Spirits
             ,
             the
             subtiler
             they
             are
             ,
             the
             more
             spreading
             .
             And
             Light
             of
             all
             Corporeal
             Beings
             ,
             the
             most
             refin'd
             and
             pure
             ,
             is
             also
             most
             imparting
             and
             diffusive
             .
          
           
             Now
             God
             ,
             
               He
               is
               an
               absolute
               pure
               and
               spiritual
               Act
               ,
            
             inhabiting
             in
             Light
             as
             inaccessable
             as
             glorious
             ,
             and
             therefore
             ,
             seeing
             he
             Presideth
             on
             the
             Top
             of
             all
             Being
             ,
             he
             cannot
             but
             be
             infinitely
             Free
             ,
             and
             so
             much
             more
             ,
             more
             imparting
             and
             communicative
             than
             is
             any
             other
             ,
             as
             he
             is
             purer
             and
             more
             high
             than
             it
             .
             For
             sayes
             our
             Saviour
             ,
             
               If
               ye
               then
               being
            
             
             Evil
             ,
             
               know
               how
               to
               give
               good
               gifts
               to
               your
               Children
               ,
            
             how
             much
             more
             
               shall
               your
               Father
               which
               is
            
             in
             Heaven
             ,
             
               give
               good
               things
               to
               them
               which
               ask
               him
               .
            
             Evil
             is
             oppos'd
             to
             Heavenly
             ,
             if
             ye
             being
             Evil.
             &c.
             
             How
             much
             more
             shall
             your
             Father
             ,
             which
             is
             in
             Heaven
             ,
             &c.
             
             To
             be
             earthly
             is
             to
             be
             evil
             ,
             narrow
             ,
             and
             illiberal
             .
             But
             what
             is
             pure
             Heavenly
             and
             High
             ,
             is
             free
             and
             noble
             .
             God
             is
             the
             most
             High
             ,
             and
             therefore
             most
             communicative
             .
          
           
             But
             to
             give
             the
             Atheist
             Instances
             ,
             as
             well
             as
             other
             Proofs
             and
             Demonstrations
             of
             Divine
             Beneficence
             .
             It
             
               is
               Illustriously
               exemplified
               in
               his
               Providence
            
             ;
             which
             is
             so
             visible
             in
             all
             the
             world
             ,
             that
             it
             is
             acknowledged
             by
             all
             Philosophers
             (
             not
             to
             mention
             Poets
             ,
             Orpheus
             ,
             &c.
             )
             and
             particularly
             ,
          
           
             By
             Pythagoras
             of
             whom
             Iamblicus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
          
           
             By
             Socrates
             of
             whom
             *
             Xenophon
             .
             
               —
               Horumit
               aque
               omnium
               ,
               si
               qui
               sunt
               qui
               
                 nil
                 a
                 divina
                 providentia
              
               putent
               ,
               sed
               a
               nostro
               arbitrio
               omnia
               pendêre
               ,
               hos
               insanire
               asserebat
               .
            
          
           
           
             By
             Aristotle
             ,
             (
             but
             somewhat
             uncertainly
             )
             of
             whom
             
               Diogenes
               Laertius
            
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
          
           
             And
             Velleius
             in
             Cicero
             .
             
               —
               Aristoteles
               quoque
               in
               tertio
               de
               philosophia
               libro
               ,
               multa
               turbat
               ,
               a
               Magistro
               Platone
               uno
               dissentiens
               :
               modo
               enim
               menti
               tribuit
               omnem
               divinitatem
               :
               modo
               mundum
               ipsum
               Deum
               dicit
               esse
               :
               modo
               quendam
               alium
               praeficit
               mundo
               :
               eiq●●
               eas
               partes
               tribuit
               ,
               ut
               replicatione
               mundi
               quadam
               motum
               regat
               ,
               atque
               tueatur
               ,
               &c.
               
               
            
          
           
             By
             Cicero
             
               —
               Haec
               igitur
               ,
               &
               alia
               innumerabilia
               cum
               cernimus
               ,
               possumusne
               dubitare
               ,
               quin
               his
               praesit
               aliquis
               vel
               effector
               ,
               si
               haec
               nata
               sunt
               ,
               ut
               Platoni
               videtur
               :
               vel
               si
               semper
               fuerint
               ,
               ut
               Aristoteli
               placet
               ,
               moderator
               tanti
               operis
               &
               muneris
               ?
               sic
               mentem
               hominis
               ,
               quamvis
               eam
               non
               videas
               ,
               ut
               Deum
               non
               vides
               ;
               tamen
               ,
               ut
               
                 Deum
                 agnoscis
                 ex
                 operibus
                 ejus
              
               ,
               sic
               ex
               memoria
               rerum
               &
               inventione
               ,
               &
               celeritate
               motus
               ,
               omnique
               pulchritudine
               virtutis
               ,
               vim
               divinam
               mentis
               agnoscit●●
               .
               
            
          
           
           
             Again
             ,
             
               —
               Quid
               vero
               tanta
               rerum
               consentiens
               ,
               conspirans
               ,
               continuata
               cognatio
               ?
               quem
               non
               coget
               ea
               ,
               quae
               a
               me
               dicuntur
               comprobare
               .
               
            
             
               Dico
               igitur
               providentia
               deorum
               mundum
               ,
               &
               omnes
               mundi
               partes
               &
               initio
               constitutas
               esse
               ,
               &
               omni
               tempore
               administrari
               :
               &c.
               
               
            
          
           
             By
             Seneca
             .
             
               Quaesisti
               a
               me
               ,
               Lucili
               ,
               quid
               ita
               si
               providentia
               mundus
               ageretur
               ,
               multa
               bonis
               viris
               acciderent
               mala
               .
               Hoc
               commodius
               in
               contextu
               operis
               redderetur
               ,
               cum
               
                 praesse
                 universis
                 providentiam
              
               probaremus
               ,
               &
               interesse
               nobis
               Deum
               ,
               &c.
               
               
            
             Again
             .
             
               —
               Quid
               est
               Deus
               ?
               Mens
               universi
               Quid
               est
               Deus
               ?
               Quod
               vides
               totum
               ,
               &
               quod
               non
               vides
               totum
               .
               Sic
               demum
               magnitudo
               sua
               illi
               redditur
               ,
               qua
               nihil
               majus
               excogitari
               potest
               .
               Si
               solus
               est
               omnia
               ,
               opus
               &
               extra
               &
               intra
               tenet
               ,
               &c.
               
               
            
             Again
             .
             
               —
               Nec
               haec
               intra
               vulgum
               dementia
               est
               ,
               sed
               sapientiam
               quoque
               professos
               contigit
               .
               Sunt
               qui
               putent
               ,
               sibi
               ipsis
               animum
               esse
               ,
               &
               quidem
               providum
               ac
               dispensantem
               singula
               ,
               &
               sua
               ,
               &
               aliena
               ,
               hoc
               
               autem
               universum
               ,
               in
               quo
               nos
               quoque
               sumus
               ,
               expers
               esse
               consilii
               ,
               &
               aut
               ferri
               temeritate
               quadam
               ,
               aut
               natura
               nesciente
               quid
               faciat
               .
               
            
          
           
             By
             Arrianus
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
               
            
          
           
             By
             Hierocles
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
          
           
             By
             Chrysippus
             in
             Plutarch
             ,
             who
             makes
             it
             of
             a
             large
             extent
             .
             
               —
               Horum
               neque
               minimum
               ,
               neque
               maximum
               ,
               praeter
               Jovis
               rationem
               &
               legem
               ,
               &
               justitiam
               ,
               ac
               providentiam
               esse
               
                 Chrysippus
                 putat
              
               .
               
            
          
           
             By
             Plato
             and
             Plutarch
             in
             innumerable
             places
             .
          
           
             By
             Apuleius
             .
             
               —
               Mundus
               est
               ornata
               ordinatio
               ,
               Dei
               munere
               ;
               Deorum
               
                 recta
                 custodia
              
               ,
               &c.
               
               
            
             Again
             ,
             
               —
               Re●●at
               ,
               quod
               caput
               est
               sermonis
               
               hujus
               ,
               ut
               super
               mundi
               rectore
               verba
               faciamus
               .
               Indigens
               quippe
               videbitur
               oratio
               de
               Mundo
               disputantibus
               ,
               ut
               etsi
               minus
               curiose
               ,
               at
               quomodo
               possumus
               ,
               disseramus
               .
               De
               rectore
               quippe
               omnium
               non
               ,
               ut
               ait
               ille
               ,
               silere
               melius
               est
               :
               sed
               vel
               parum
               dicere
               .
               
                 Vetus
                 opinio
                 est
              
               ,
               atque
               
                 cogitationes
                 omnium
                 hominum
                 penitus
                 insedit
                 ,
                 Deum
              
               essentiae
               originis
               haberi
               auctorem
               ,
               Deumque
               ipsum
               salutem
               esse
               ,
               &
               perseverantiam
               earum
               quas
               effecerit
               ,
               rerum
               .
               Neque
               sulla
               res
               est
               tam
               praestantibus
               viribus
               quae
               viduata
               Dei
               auxilio
               ,
               sui
               natura
               contenta
               sit
               .
               Hanc
               opinionem
               Vates
               secuti
               ,
               profiteri
               ausi
               sunt
               ,
               
                 omnia
                 Jove
                 plena
                 esse
              
               ;
               cujus
               praesentiam
               non
               jam
               cogitatio
               sola
               ,
               sed
               oculi
               &
               aures
               ,
               &
               sensibilis
               substantia
               comprehendit
               ,
               &c.
               
               
            
             Again
             ,
             
               —
               Postremò
               quod
               est
               in
               triremi
               gubernator
               ,
               in
               curru
               
                 rector
                 ,
                 praecentor
              
               in
               choris
               ,
               Lex
               in
               urbe
               ,
               dux
               in
               exercitu
               ;
               hoc
               est
               in
               Mundo
               Deus
               :
               nisi
               quod
               ,
               &c.
               
               
            
             
             Again
             .
             
               —
               Unde
               susceptam
               providentiam
               Dii
               secundae
               providentiae
               ita
               graviter
               retinent
               ;
               ut
               omnia
               etiam
               quae
               coelitus
               mortalibus
               exhibent●r
               ,
               immutabilem
               
                 ordinationis
                 paternae
              
               statum
               teneant
               .
               Daemones
               vero
               ,
               quos
               Genios
               &
               Lareis
               possumus
               nuncupare
               ,
               ministros
               Deorum
               arbitratur
               ,
               custodesque
               hominum
               &
               interpre●●●
               si
               quid
               a
               Diis
               velint
               .
               Nec
               sane
               omnia
               referenda
               ad
               vim
               Fati
               putat
               :
               sed
               esse
               aliquid
               in
               nobis
               ,
               &
               in
               Fortuna
               nonnihil
               ,
               &
               Fortunae
               quidem
               improvidos
               casus
               ignorari
               a
               nobis
               fatetur
               ,
               &c.
               
               
            
          
           
             In
             sum
             by
             all
             others
             ,
             who
             acknowledg'd
             a
             Divinity
             (
             but
             in
             a
             very
             different
             way
             )
             excepting
             only
             Epicurus
             ,
          
           
             [
             Of
             whom
             Vellius
             in
             Cicero
             .
             
               —
               Quod
               si
               ita
               est
               ,
               vere
               exposita
               illa
               sententia
               est
               ab
               Epicuro
               ,
               QUOD
               aeternum
               beatumque
               sit
               ,
               id
               nec
               habere
               ipsum
               negotii
               quidquam
               ,
               nec
               exhiber●
               alteri
               .
               Itaque
               neque
               ira
               ,
               neque
               gratia
               teneri
               ,
               quod
               ,
               quae
               talia
               essent
               ,
               
               imbecilla
               essent
               omnia
               .
               Si
               nihil
               aliud
               quaereremus
               ,
               nisi
               ut
               deos
               pie
               coleremus
               ,
               &
               ut
               superstitione
               liberaremur
               ,
               satis
               erat
               dictum
               ,
               nam
               &
               praestans
               deorum
               natura
               hominum
               pietate
               coleretur
               ,
               cum
               &
               aeterna
               esset
               &
               beatissima
               .
               HABET
               enim
               venerationem
               justam
               quidquid
               excellit
               :
               &
               metus
               omnis
               a
               vi
               ,
               atque
               ira
               deorum
               pulsus
               esset
               .
               Intelligitur
               enim
               a
               beat●
               immortalique
               natura
               &
               iram
               &
               gratiam
               segregari
               :
               quibus
               remotis
               ,
               nullos
               a
               superis
               impendere
               metus
               ,
               &c.
               ]
               
            
             and
             a
             few
             forlorn
             Ones
             that
             follow
             him
             ;
             among
             which
             Lucretius
             that
             notorious
             Athiest
             ,
             who
             maketh
             Providence
             a
             Fiction
             ,
             and
             a
             meer
             effect
             of
             Fear
             and
             Superstition
             ,
             is
             the
             Leader
             or
             Chief
             .
             
               
                 Quippe
                 ita
                 formido
                 mortaleis
                 continet
                 omneis
                 .
              
               
                 Quod
                 multa
                 in
                 terris
                 fieri
                 coeloque
                 tuentur
                 :
              
               
                 Quorum
                 operum
                 causas
                 nulla
                 ratione
                 videre
                 .
              
               
                 Possunt
                 ,
                 ac
                 fieri
                 
                   divino
                   numine
                
                 rentur
              
            
          
        
         
           
           
             SECT
             .
             2.
             
          
           
             
               Providence
               describ'd
               ,
               and
               specifi'd
               .
               (
               1.
               )
               'T
               is
               General
               ,
               Particular
               ,
               Special
               ,
               most
               Special
               .
               The
               great
               evincement
               of
               it
               ,
               that
               all
               things
               are
               order'd
               for
               the
               best
               (
               1.
               )
               In
               the
               Natural
               World
               !
               This
               shew'd
               by
               many
               Instances
               in
               Nature
               .
            
          
           
             Now
             Providence
             it self
             ,
             whereof
             the
             Stoicks
             were
             so
             great
             Assertors
             ,
             
             that
             it
             is
             called
             by
             
               Velleius
               .
               Stoicorum
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             is
             
               Nothing
               but
               the
            
             
               Fatherly
               and
               prudent
               care
               of
               God
               ,
               in
               ordering
               of
               the
               Universe
               .
            
             To
             comprehend
             which
             ,
             whoever
             hath
             a
             Family
             of
             his
             own
             ,
             or
             knowes
             what
             it
             is
             to
             have
             one
             ,
             and
             what
             to
             Govern
             it
             ,
             he
             need
             but
             to
             consider
             that
             the
             World
             is
             God's
             .
             The
             World
             is
             a
             great
             House
             ,
             and
             God
             is
             Master
             in
             it
             .
             
             He
             is
             that
             great
             
               Father
               ,
               of
               whom
               all
               the
               Family
               in
               Heaven
               and
               Earth
               is
               named
            
             ;
             and
             his
             Providence
             ,
             is
             but
             his
             ordering
             and
             disposing
             ,
             his
             
             Looking
             (
             as
             we
             call
             it
             )
             to
             his
             Family
             ,
             and
             his
             caring
             and
             providing
             for
             it
             .
             Providence
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             And
             this
             his
             Providence
             ,
             
             as
             it
             is
             
               general
               and
               comprehensive
               ,
               extending
               over
               all
               the
               kinds
            
             so
             it
             also
             is
             
               particular
               ,
               and
               reacheth
               every
               individual
            
             and
             numerical
             thing
             in
             every
             kind
             ;
             for
             ,
             as
             
               he
               preserveth
               Man
               and
               Beast
            
             in
             general
             ,
             
             so
             a
             Sparow
             in
             particular
             ,
             
               falleth
               not
               without
               our
               heavenly
               Father
               .
            
             And
             indeed
             it
             is
             no
             more
             beneath
             the
             divine
             Majesty
             ,
             to
             provide
             and
             care
             for
             all
             ,
             than
             it
             was
             to
             form
             all
             ,
             and
             make
             them
             .
             Cicero
             is
             plain
             't
             is
             so
             in
             Men.
             
          
           
             —
             Quae
             si
             singula
             vos
             fortè
             non
             movent
             ,
             universa
             certè
             inter
             se
             connexa
             ,
             atque
             conjuncta
             movere
             debebunt
             .
             Nec
             vero
             universo
             generi
             hominum
             solum
             ,
             sed
             etiam
             singulis
             a
             diis
             immortalibus
             consuli
             ,
             &
             provideri
             solet
             
          
           
             But
             it
             is
             more
             
               distinguishing
               and
               sp●cial
               over
               Mankind
               ,
               than
               over
               others
               ,
            
             and
             so
             eminently
             so
             ,
             that
             in
             comparison
             thereof
             ,
             whatever
             providence
             
             he
             hath
             for
             other
             Species
             .
             (
             that
             are
             lower
             )
             is
             esteemed
             none
             .
             
               Doth
               God
               take
               care
               for
               Oxen
               ?
            
             yes
             ,
             but
             not
             comparatively
             ;
             God
             eminently
             cares
             for
             men
             .
             Hear
             Cicero
             ,
          
           
             —
             Nam
             cum
             ceteras
             animantes
             abjecisset
             ad
             pastum
             ,
             
               solum
               hominem
            
             erexit
             ,
             ad
             coelique
             quasi
             cognationis
             domiciliique
             pristini
             conspectum
             excitavit
             :
             &c.
             
             
          
           
             But
             it
             is
             
               most
               distinguishing
            
             and
             
               special
               over
               pious
               and
               religious
               Men
               ,
            
             or
             those
             that
             fear
             him
             ,
             
               He
               is
               the
               Saviour
               of
               all
               Men
               ,
            
             but
             especially
             ,
             
               of
               those
               that
               believe
            
             ;
             and
             there
             is
             Reason
             for
             it
             .
             For
             Pious
             and
             Religious
             ,
             are
             Divine
             Men
             ;
             they
             are
             the
             very
             Habitations
             ,
             Houses
             ,
             and
             Temples
             of
             the
             great
             God
             ,
             and
             so
             it
             is
             〈◊〉
             special
             interest
             to
             look
             to
             these
             .
             
               The
               Hairs
               of
            
             their
             
               Head
               are
               numbred
            
             .
             So
             the
             Apostle
             ,
             
               —
               Ye
               are
               the
               Temples
               of
               the
               Holy
               Ghost
               .
            
             
               —
               Partakers
               of
               the
               Divine
               Nature
               .
            
          
           
             And
             so
             Cicero
             ,
             
               —
               Quod
               autem
               ex
               hominum
               genere
               
               consecratos
               ,
               sicut
               Herculem
               ,
               
                 &
                 ceteros
                 ,
                 coli
                 lex
                 jubet
                 ,
                 indicàt
              
               omnium
               
                 quidem
                 animos
                 immortatales
                 esse
                 :
                 sed
              
               fortium
               bonorumque
               divinos
               .
               
                 Bene
                 verò
                 ,
                 quod
                 Mens
                 ,
                 Pietas
                 ,
                 Virtus
                 ,
                 Fides
                 ,
                 consecratur
                 manu
                 :
                 quarum
                 omnium
              
               Romae
               
                 dedicata
                 publicè
                 templa
                 sunt
                 ,
                 ut
                 illa
                 qui
                 habeant
              
               (
               habent
               autem
               omnes
               boni
               )
               
                 deos
                 ipsos
              
               in
               animis
               suis
               collocatos
               putent
               .
               &c
               ,
               
            
             
               —
               NEMO
               igitur
               vir
               magnus
               sine
               aliquo
               afflatu
               divino
               unquam
               fuit
               ,
               &c.
               
               
            
          
           
             I
             intend
             not
             to
             expatiate
             now
             on
             this
             subject
             ,
             but
             only
             to
             illustrate
             in
             it
             ,
             the
             Goodness
             ,
             and
             Beneficence
             of
             God
             :
             which
             ,
             I
             suppose
             ,
             I
             shall
             have
             done
             effectually
             ,
             when
             I
             have
             proved
             ,
             that
             all
             
               things
               in
               the
               world
               ,
               are
               contrived
               and
               order'd
               for
               the
               best
               ;
               and
               all
               administrations
               in
               it
               so
               conducted
               .
            
             All
             is
             for
             the
             best
             ,
             both
             in
             the
             Natural
             and
             Moral
             World.
             
          
           
             And
             verily
             ,
             it
             were
             as
             easie
             to
             evince
             at
             large
             (
             if
             I
             had
             leasure
             )
             
             that
             all
             things
             in
             the
             
               Natural
               World
            
             are
             
               order'd
               and
               contrived
               for
               the
               best
               ,
            
             
             as
             to
             Essay
             to
             do
             it
             ;
             In
             
               the
               Magnetisme
            
             of
             the
             Earth
             ;
             the
             Atmosphaere
             that
             fringes
             it
             ;
             
             the
             obliquity
             of
             the
             Zodiac
             ,
             and
             the
             motions
             of
             the
             Sun
             and
             Moon
             respectively
             therein
             .
             
               The
               Alternations
            
             of
             the
             Seasons
             ,
             of
             Day
             and
             Night
             ,
             of
             Summer
             and
             Winter
             .
             The
             happy
             coaptation
             of
             the
             Sea
             and
             Land
             into
             one
             Globe
             and
             Center
             .
             
               The
               Saltness
            
             of
             the
             Sea
             ;
             its
             perpetual
             Aestuation
             ,
             Flux
             and
             Reflux
             .
             The
             Elevation
             and
             Depression
             of
             the
             Earth
             in
             Hills
             and
             
               Valleys
               .
               The
            
             Irrigation
             of
             it
             with
             
               Rivers
               .
               Rain
            
             from
             Heaven
             .
             
               The
               freshness
            
             of
             the
             Rain
             ,
             as
             well
             as
             of
             Rivers
             .
             
               The
               Elasticity
            
             of
             the
             Air
             ,
             or
             its
             springiness
             :
             its
             ventilation
             by
             Winds
             ;
             the
             purgation
             of
             it
             by
             Storms
             ,
             Lightnings
             ,
             and
             Thunders
             .
             The
             commodities
             of
             
               Navigation
               .
               The
            
             admirable
             circumstance
             of
             Providence
             ,
             to
             render
             a
             
               Torrid
               Zone
            
             (
             beyond
             the
             Apprehension
             of
             the
             old
             Philosophers
             ,
             
             and
             School
             men
             )
             habitable
             .
             
               The
               Breezes
            
             and
             Monsoons
             .
             The
             Distribution
             of
             the
             Gifts
             of
             Nature
             ,
             some
             to
             one
             Country
             ,
             some
             to
             another
             ,
             but
             of
             all
             to
             none
             .
          
           
             And
             it
             where
             infinite
             to
             instance
             in
             the
             particulars
             (
             whereon
             some
             able
             persons
             have
             very
             learnedly
             discoursed
             )
             of
             the
             Fabrick
             and
             Anatomy
             of
             Plants
             and
             Animals
             ;
             the
             Beauty
             of
             the
             former
             ;
             the
             Instincts
             of
             the
             latter
             ;
             the
             Propagation
             of
             the
             kinds
             in
             both
             ;
             the
             Subordination
             and
             Usefulness
             of
             all
             ;
             and
             in
             the
             plentiful
             Provision
             which
             is
             made
             for
             all
             ;
             wherein
             the
             Order
             of
             the
             House
             is
             admirable
             .
          
           
             There
             
               is
               an
               infinite
               increase
               of
               little
               Fishes
               ,
            
             
             on
             which
             the
             greater
             were
             to
             prey
             ;
             and
             
               in
               the
               Island
               of
               Fierro
               ,
               a
               Tree
            
             is
             ever
             dropping
             ,
             which
             supplies
             the
             whole
             with
             water
             .
             
               There
               are
               extraordinary
               dews
               in
            
             Aegypt
             ,
             where
             is
             no
             Rain
             ;
             and
             in
             Peru
             ,
             
               where
               also
               is
               none
               ,
               a
               
               Wind
            
             that
             fans
             and
             moistens
             .
             
               The
               watring
               of
            
             Aegypt
             
               with
               the
            
             Nile
             ,
             is
             miraculous
             .
             The
             
               flying
               Fishes
               persecuted
               in
               the
               sea
               by
               the
            
             Dolphins
             ,
             Boneta's
             ,
             Albicores
             ,
             and
             Sharkes
             ,
             and
             so
             compell'd
             to
             use
             their
             finny
             wings
             ,
             and
             take
             the
             Air
             to
             avoid
             them
             ,
             afford
             a
             meal
             to
             hunger-bitten
             Birds
             ,
             that
             look
             for
             them
             .
             And
             which
             is
             admirable
             and
             surprizing
             ,
             the
             young
             Ravens
             ,
             
               when
               abandon'd
               and
               relinquisht
               by
               their
               Old
               ones
               cry
               ,
            
             and
             crying
             gape
             ,
             and
             gaping
             receive
             the
             flies
             that
             skiffing
             up
             and
             down
             the
             Air
             ,
             (
             as
             if
             impuls'd
             to
             do
             so
             )
             direct
             their
             course
             into
             their
             mouths
             ;
             and
             so
             they
             are
             fed
             .
             Thus
             the
             Royal
             Psalmist
             ,
             
               He
               giveth
               to
               the
               Beasts
               their
               food
               ,
               and
               to
               the
               young
            
             Ravens
             
               which
               cry
            
             ,
             [
             which
             cry
             ]
             the
             Ravens
             cry
             ,
             and
             then
             ,
             and
             thus
             he
             hears
             them
             .
             Dissection
             proves
             it
             true
             ;
             their
             Ventricles
             are
             full
             of
             Flies
             :
             the
             Ravens
             cry
             ,
             and
             God
             hears
             ,
             we
             must
             alwayes
             ask
             ,
             and
             sometimes
             cry
             ,
             if
             we
             will
             have
             .
          
        
         
           
           
             SECT
             .
             3.
             
          
           
             
               2.
               
               In
               the
               Moral
               World
               ,
               proved
               in
               the
               Law
               and
               Order
               of
               the
               House
               .
               An
               Objection
               about
               the
               existence
               of
               Evil
               anticipated
               ,
               Paenal
               and
               Afflictive
               Evils
               for
               mans
               Good.
               How
               things
               are
               best
               for
               the
               Beasts
               .
               Evils
               as
               Entities
               ,
               necessary
               for
               the
               plenitude
               of
               the
               World
               ;
               as
               Afflictive
               for
               Gods
               Glory
               ;
               and
               as
               Paenal
               for
               Mans
               good
               .
               Things
               ought
               to
               be
               as
               they
               are
               .
               An
               Objection
               from
               the
               Apparent
               ill
               administration
               of
               things
               [
               Good
               to
               the
               Evil
               ,
               Evil
               to
               the
               Good
               ]
               proposed
               ,
            
          
           
             But
             in
             his
             Administration
             of
             the
             Government
             of
             the
             Moral
             World
             ,
             (
             for
             so
             I
             call
             that
             of
             Mankind
             ,
             in
             distinction
             to
             the
             Natural
             ,
             )
             his
             Providence
             and
             Goodness
             ,
             are
             as
             visible
             as
             great
             ;
             
               in
               that
               all
               things
               in
               it
               are
               designed
            
             for
             the
             best
             ,
             and
             
               ultimately
               issue
               in
               it
            
             :
             Her
             ruleth
             in
             
             his
             House
             ,
             in
             all
             things
             ,
             as
             a
             wise
             and
             prudent
             Master
             ,
             by
             assigning
             
               to
               his
               Children
               and
               his
               Servants
               ,
               their
               respective
               duties
               (
               in
               it
               )
               which
               are
               for
               the
               Good
               of
               all
               in
               general
               ,
               and
               each
               of
               them
               in
               particular
               ,
               as
               well
               as
               for
               his
               own
               Glory
               ;
               and
               by
            
             obliging
             
               them
               unto
               them
               with
               Rewards
               ,
               and
               Punishments
               .
            
             Thus
             he
             Disciplines
             and
             Governes
             them
             .
             Government
             is
             for
             the
             Good
             of
             Man
             ,
             and
             all
             Government
             is
             from
             God.
             He
             holds
             the
             reins
             of
             all
             himself
             ,
             and
             he
             prescribes
             the
             Rules
             and
             Lawes
             of
             it
             .
          
           
             I
             ask
             the
             Atheist
             ,
             
               if
               it
               would
               not
               be
               a
               Golden
               and
               most
               happy
               Age
               ,
               wherein
            
             all
             men
             loved
             others
             as
             intirely
             and
             sincerly
             as
             they
             do
             themselvs
             :
             wherein
             together
             with
             their
             own
             concernments
             ,
             and
             interests
             all
             equally
             reminded
             those
             of
             others
             ;
             wherein
             they
             universally
             abstaining
             from
             all
             injustice
             and
             wrong
             ,
             each
             assisted
             other
             to
             the
             utmost
             ;
             and
             wherein
             they
             lived
             and
             conversed
             each
             with
             other
             devoid
             of
             Envy
             ,
             
             Malice
             ,
             Covetousness
             ,
             Pride
             ,
             Contention
             ,
             &c.
             
             And
             if
             he
             answer
             me
             
               it
               would
            
             ;
             I
             tell
             him
             this
             is
             the
             Order
             of
             the
             House
             ,
             that
             Law
             of
             Nature
             ,
             (
             
               which
               is
               nothing
               else
               ,
               but
               what
               the
               Practical
               and
               common
               Reason
               of
               man
               doth
               dictate
               to
               be
               done
            
             )
             that
             God
             hath
             sanction'd
             in
             the
             world
             ,
             to
             which
             he
             hath
             obliged
             all
             his
             Servants
             to
             conform
             ;
             thus
             he
             will
             have
             them
             do
             ,
             and
             thus
             be
             ;
             and
             that
             they
             may
             ,
             he
             hath
             adapted
             means
             (
             the
             best
             imaginable
             )
             to
             ingage
             and
             move
             them
             to
             it
             :
             He
             disciplines
             and
             acts
             them
             with
             
               Rewards
               and
               Punishments
            
             :
             He
             promiseth
             them
             Good
             ,
             if
             they
             obey
             ,
             and
             threatens
             them
             with
             Evil
             ,
             if
             they
             do
             not
             .
             So
             the
             Apostle
             ,
          
           
             —
             Do
             by
             Nature
             the
             things
             contained
             in
             the
             Law.
             
          
           
             —
             Having
             not
             the
             Law
             ,
             are
             a
             Law
             unto
             themselves
             .
          
           
             —
             Work
             of
             the
             Law
             written
             in
             their
             hearts
             ,
             &c.
             
          
           
             —
             Their
             thoughts
             accusing
             ,
             or
             excusing
             one
             another
             .
          
           
           
             And
             so
             Cicero
             .
             
               —
               Nec
               ,
               si
               regnante
               
                 Tarquinio
                 nulla
                 erat
              
               Romae
               
                 scripta
                 Lex
              
               de
               stupris
               ,
               iccirco
               non
               contra
               
                 illam
                 legem
              
               sempiternam
               Sex.
               Tarquinius
               vim
               
                 Lucretiae
                 Tricipitini
              
               filiae
               attulit
               .
               Erat
               
                 enim
                 ratio
                 profecta
                 à
                 rerum
                 natura
                 ,
                 &
                 ad
                 recte
                 faciendum
                 impellens
                 ,
                 &
                 a
                 delicto
                 avocans
              
               :
               quae
               non
               tum
               denique
               incipit
               lex
               esse
               ,
               cum
               scripta
               est
               ,
               sed
               tum
               cum
               orta
               est
               ,
               
                 orta
                 autem
                 simulest
                 cum
                 menté
                 divina
                 ,
              
               quam
               ob
               rem
               lex
               vera
               atque
               princeps
               ,
               
                 apta
                 ad
              
               jubendum
               ,
               &
               ad
               vetandum
               ,
               
                 ratio
                 est
                 recta
                 summi
              
               Jovis
               ,
               &c.
               
               
            
             
               —
               Ergo
               est
               lex
               justorum
               ,
               injustorumque
               distinctio
               ,
               ad
               illam
               antiquissimam
               ,
               &
               rerum
               omnium
               principem
               expressa
               naturam
               ,
               ad
               quam
               leges
               hominum
               diriguntur
               ,
               quae
               supplicio
               improbos
               afficiunt
               ,
               &
               defendunt
               ,
               &
               tuentur
               bonos
               ,
               &c.
               
               
            
             
               —
               Sit
               igitur
               hoc
               jam
               a
               principio
               persuasum
               civibus
               ,
               dominos
               esse
               omnium
               rerum
               ac
               moderatores
               does
               ,
               eaque
               quae
               gerantur
               ,
               eorum
               geri
               judicio
               ,
               ac
               numine
               ,
               eosdemque
               
                 optime
                 de
                 
                 genere
                 hominum
              
               merert
               ,
               &
               quali●
               quisque
               sit
               ,
               quid
               agat
               ,
               quid
               in
               s●
               admittat
               ,
               qua
               mente
               ,
               qua
               pietat●
               religiones
               colat
               ,
               
                 intueri
                 ,
                 piorumque
                 &
                 impiorum
                 habere
              
               rationem
               :
               hi●
               enim
               rebus
               imbutae
               mentes
               ,
               haud
               sane
               abhorrebunt
               ab
               utili
               ,
               &
               a
               vera
               sententia
               :
               &c.
               
               
            
          
           
             There
             must
             be
             Paenal
             and
             
               Afflictive
               Evils
               that
               there
               may
               be
               Punishments
               ,
            
             as
             well
             as
             there
             are
             Goods
             :
             agreeable
             obliging
             things
             for
             Compensations
             and
             Rewards
             ;
             it
             being
             very
             often
             very
             good
             for
             the
             Child
             ,
             though
             he
             think
             not
             so
             ,
             that
             his
             Father
             take
             the
             Rod
             in
             hand
             ;
             Crosses
             ,
             Losses
             ,
             Pains
             ,
             and
             sinister
             incounters
             are
             but
             Rods
             in
             God's
             .
             Now
             the
             means
             are
             good
             if
             the
             end
             be
             so
             .
             
               Finis
               dat
               mediis
               amabilitatem
               ,
               bonit
               atem
            
             &c.
             
             It
             is
             good
             for
             Man
             ,
             there
             are
             afflictive
             ,
             paenal
             Evils
             :
             His
             Vices
             are
             Distempers
             ,
             and
             these
             are
             Medicines
             to
             cure
             them
             ,
             and
             Wars
             themselves
             ,
             are
             Punishments
             to
             Nations
             ,
             as
             Diseases
             are
             to
             single
             
             persons
             .
             No
             Government
             without
             Rewards
             and
             Punishments
             ,
             no
             Rewards
             and
             Punishments
             without
             Good
             and
             Evil.
             
          
           
             And
             if
             it
             be
             best
             for
             Man
             it
             is
             so
             for
             the
             Beasts
             ,
             and
             other
             Animals
             ,
             and
             other
             inferiour
             Beings
             ;
             Man
             is
             the
             End
             and
             Lord
             of
             these
             ,
             and
             therefore
             [
             these
             not
             having
             any
             interest
             of
             their
             own
             distinct
             ,
             from
             his
             ,
             because
             they
             are
             but
             his
             ,
             and
             not
             their
             own
             ]
             That
             is
             best
             for
             them
             ,
             which
             is
             so
             for
             him
             .
             
               The
               Accessory
               followes
               the
               Principal
            
             .
             Now
             Man
             ,
             he
             hath
             an
             interest
             in
             these
             and
             so
             is
             punishable
             in
             them
             ;
             and
             is
             afflictable
             by
             these
             ,
             and
             so
             is
             punishable
             by
             them
             .
             Wherefore
             ,
             the
             Good
             and
             Evil
             ,
             that
             is
             in
             them
             ,
             the
             poyson
             and
             malignity
             in
             Minerals
             and
             Plants
             ;
             the
             venom
             ,
             enmity
             ,
             and
             violence
             ,
             the
             fury
             and
             rapacity
             in
             many
             Animals
             ,
             as
             well
             as
             the
             commodity
             and
             usefulness
             of
             others
             ;
             Tempests
             in
             the
             Air
             ;
             Convulsions
             in
             the
             Earth
             ;
             the
             Fiery
             Eruptions
             of
             
               Aetna
               and
               Vesuvius
            
             ,
             
             and
             other
             such
             enormous
             ,
             and
             irregular
             emotions
             of
             the
             Elements
             ,
             as
             well
             as
             regular
             and
             orderly
             ,
             are
             not
             in
             them
             for
             themselves
             ,
             but
             all
             for
             Man
             ,
             Man
             is
             their
             end
             ,
             as
             God
             is
             Mans.
             Let
             not
             the
             Atheist
             complain
             .
             God
             is
             very
             Good
             and
             Liberal
             to
             Man
             ,
             who
             has
             so
             bountifully
             given
             all
             (
             these
             )
             things
             to
             him
             .
             Yea
             ,
             and
             he
             is
             good
             to
             the
             Beasts
             also
             ,
             in
             that
             he
             hath
             oblidged
             man
             to
             be
             so
             to
             them
             .
          
           
             But
             to
             be
             more
             distinct
             .
             If
             we
             reflect
             on
             all
             the
             things
             ,
             are
             called
             Evils
             ,
             and
             consider
             them
             as
             things
             ,
             and
             absolutely
             in
             themselves
             ,
             so
             
               they
               have
               a
               good
               of
               Entity
               or
               Being
               ,
            
             and
             are
             necessary
             to
             the
             Universe
             ,
             that
             it
             may
             be
             Uniform
             full
             ,
             and
             perfect
             .
             
               In
               the
               day
               of
               Prosperity
               be
               joyful
               ,
               but
               in
               the
               day
               of
               adversity
               consider
               :
               God
               also
               hath
               set
               the
               one
               over
               against
               the
               other
               ,
               to
               the
               end
               ,
               that
               Man
               should
               find
               nothing
               after
               him
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             The
             Septuagint
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             The
             Latine
             Interpreter
             ,
             
               Et
               quidem
            
             
             istud
             congruum
             huic
             .
             Sym.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             God
             hath
             set
             good
             over
             against
             Evil
             ,
             and
             Evil
             over
             against
             Good
             ,
             so
             to
             answer
             one
             another
             ,
             that
             Man
             coming
             after
             him
             ,
             in
             review
             and
             observation
             of
             his
             workes
             might
             not
             find
             any
             thing
             wanting
             ,
             or
             to
             be
             added
             .
             All
             is
             full
             and
             uniform
             and
             answering
             .
             So
             Seneca
             ,
          
           
             —
             Semper
             esse
             felicem
             ,
             &
             sine
             morsu
             animi
             velle
             transire
             vitam
             ,
             
               ignorare
               est
               rerum
            
             naturae
             
               alteram
               paitem
            
             ,
             &c.
             
             
          
           
             So
             Apuleius
             .
             
               —
               Gramaticorum
               artes
               vide
               quaeso
               quam
               ex
               diversis
               collectae
               sint
               literis
               ,
               ex
               quibus
               aliae
               sunt
               insonae
               ,
               semisonantes
               aliae
               ,
               pars
               sonantes
               ,
               hae
               tamen
               mutuis
               se
               auxiliis
               adjuvantes
               syllabas
               pariunt
               ,
               &
               de
               syllabis
               voces
               .
               Hoc
               Her
               aclitus
               ,
               &c.
               
            
          
           
             So
             Porphyrie
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
               
            
          
           
             And
             if
             we
             consider
             them
             as
             dolorous
             
             and
             afflictive
             ,
             so
             also
             they
             
               are
               necessary
               in
               respect
               of
               God
               ,
               that
               he
               may
               have
               a
               rise
               of
               shewing
            
             his
             Beneficence
             and
             Goodness
             ,
             in
             its
             full
             extent
             :
             For
             ,
             if
             there
             were
             no
             evils
             in
             the
             world
             ,
             no
             infelicities
             ,
             necessities
             ,
             nor
             miseries
             ,
             there
             could
             be
             no
             compassions
             ,
             nor
             no
             evincements
             of
             his
             Tendernesses
             and
             Mercies
             in
             relieving
             ,
             or
             removing
             them
             .
             He
             could
             not
             shew
             his
             readiness
             to
             Help
             ,
             if
             there
             were
             no
             need
             of
             help
             ;
             and
             therefore
             he
             hath
             sometimes
             hid
             himself
             behind
             the
             Curtain
             ,
             even
             from
             his
             dearest
             Children
             ,
             that
             on
             his
             return
             on
             their
             cryes
             ,
             they
             may
             be
             more
             affected
             with
             his
             kindness
             ,
             and
             become
             more
             sensible
             of
             it
             ,
             else
             there
             had
             been
             no
             crying
             to
             God
             ,
             nor
             help
             from
             him
             ,
             nor
             thanks
             for
             it
             :
             See
             the
             107
             Psalm
             .
             For
             where
             there
             are
             no
             Evils
             ,
             it
             might
             be
             said
             of
             God
             ,
             as
             is
             said
             of
             a
             virtuous
             Man
             ,
             by
             Seneca
             ,
          
           
             —
             Magnus
             es
             vir
             ,
             sed
             unde
             scio
             ,
             si
             tibi
             fortuna
             non
             dat
             facultatem
             exhibendae
             virtutis
             ?
             &c.
             
             
          
           
           
             But
             ,
             if
             we
             consider
             them
             as
             
               paenal
               Evils
               ,
               so
               they
               have
               a
               mediate
               goodness
               ,
               and
               an
               usefulness
               for
               Man
               ,
            
             that
             much
             obliges
             him
             ,
             for
             so
             (
             as
             we
             have
             said
             )
             they
             are
             as
             many
             Means
             to
             discipline
             and
             govern
             him
             ;
             who
             ,
             if
             he
             were
             not
             as
             he
             is
             ,
             and
             were
             not
             govern'd
             and
             Disciplin'd
             as
             he
             is
             ,
             but
             had
             been
             fixed
             by
             an
             Act
             of
             Power
             ,
             without
             them
             ,
             half
             the
             Shew
             had
             then
             been
             lost
             .
             So
             much
             of
             the
             Divine
             wisdome
             and
             goodness
             as
             is
             ,
             visible
             in
             this
             conduct
             (
             which
             is
             very
             much
             )
             had
             then
             been
             never
             shewn
             ,
             and
             so
             God
             had
             been
             deprived
             of
             a
             good
             part
             of
             his
             Glory
             .
             His
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             manifold
             wisdome
             ,
             and
             manifold
             Goodness
             .
             And
             manifold
             wisdome
             must
             be
             shewn
             in
             many
             wayes
             ,
             and
             not
             be
             limited
             to
             one
             .
          
           
             Well
             (
             
               saith
               the
            
             Atheist
             )
             this
             is
             indeed
             a
             pretty
             colour
             ,
             but
             't
             is
             no
             more
             ,
             for
             the
             Government
             ,
             if
             any
             ,
             is
             not
             administred
             as
             you
             assert
             it
             ;
             the
             Good
             and
             Evil
             in
             the
             world
             ,
             are
             
             not
             for
             the
             ends
             you
             mention
             ,
             to
             discipline
             and
             order
             it
             ;
             these
             are
             too
             promiscuously
             dispens'd
             ,
             and
             too
             blindly
             ,
             to
             be
             so
             for
             Ends
             ;
             't
             is
             rather
             to
             the
             contrary
             ;
             the
             Good
             (
             if
             any
             difference
             )
             are
             most
             unhappy
             and
             unfortunate
             ,
             and
             the
             wicked
             ,
             most
             successeful
             and
             prosperous
             .
             A
             Phaenomenon
             ,
             so
             Plain
             and
             obvious
             that
             not
             only
             Telamon
             in
             Cicero
             ,
          
           
             Nam
             si
             current
             ,
             bene
             bonis
             sit
             ,
             male
             malis
             :
             quod
             nune
             abest
             .
             
          
           
             But
             also
             Solomon
             himself
             hath
             noted
             it
             ;
             no
             man
             (
             
               saith
               he
            
             )
             knoweth
             ,
             either
             love
             or
             hatred
             by
             all
             that
             is
             before
             him
             ,
             all
             things
             come
             alike
             to
             all
             ,
             there
             is
             one
             event
             to
             the
             Righteous
             and
             to
             the
             Wicked
             ,
             &c.
             
             So
             undistinguishing
             and
             common
             are
             the
             external
             accidents
             .
             And
             't
             is
             strange
             ,
             if
             there
             be
             indeed
             a
             Providence
             ,
             that
             the
             Godly
             only
             should
             have
             the
             Promise
             of
             the
             present
             life
             ,
             but
             no
             more
             the
             performance
             of
             it
             ,
             than
             the
             Wicked
             .
          
        
         
           
           
             SECT
             .
             4.
             
          
           
             
               The
               Objection
               remov'd
               .
               (
               1.
               )
               By
               denying
               its
               Ground
               :
               for
               all
               is
               Good
               to
               the
               Good
               ,
               and
               Evil
               to
               the
               Evil.
               (
               2.
               )
               By
               settling
               this
               Rule
               .
               That
               Providence
               is
               not
               to
               be
               understood
               but
               in
               the
               End.
               This
               illustrated
               by
               several
               Resemblances
               ,
               and
               by
               an
               Instance
               .
               The
               promiscuousness
               of
               Providence
               in
               events
               explained
               .
               External
               things
               indifferent
               in
               their
               own
               Nature
               ,
               and
               nor
               Good
               nor
               Evil.
               Seemingly
               promiscuous
               Providence
               further
               vindicated
               ,
               by
               several
               considerations
               .
               The
               false
               measure
               of
               Good
               and
               Evil
               detected
               .
               A
               right
               one
               settled
               .
            
          
           
             This
             Appearance
             ,
             I
             acknowledge
             ,
             hath
             offended
             very
             many
             ,
             and
             till
             he
             went
             into
             the
             Sanctuary
             ,
             and
             there
             observ'd
             the
             End
             ,
             it
             scandalized
             David
             :
             But
             Seneca
             hath
             fully
             solved
             it
             ,
             and
             so
             hath
             Plutarch
             also
             ,
             and
             Arrian's
             Epictetus
             ,
             a
             Triumvirate
             
             of
             worthy
             Authors
             ,
             and
             let
             the
             Atheist
             read
             them
             .
             He
             is
             mistaken
             ,
             
               there
               is
               nothing
               Good
               in
               this
               Life
               to
               the
               Evil
               ,
               and
               to
               the
               good
               and
               vertuous
               nothing
               is
               amisse
               and
               bad
               .
               Trahit
               quisque
               in
               suum
               colorem
               .
            
             To
             the
             Pure
             all
             things
             are
             Pure
             ,
             The
             famous
             ,
             but
             ,
             &c.
             
             Story
             of
             the
             Angel
             ,
             and
             unbelieving
             Hermite
             (
             that
             which
             Bradwardine
             relates
             ,
             if
             yet
             it
             be
             a
             History
             )
             abundantly
             illustrates
             it
             .
             All
             things
             work
             together
             ,
             in
             the
             End
             ,
             for
             Good
             to
             one
             ,
             and
             all
             for
             Evil
             to
             the
             other
             .
             You
             must
             take
             a
             Providence
             entire
             and
             altogether
             ,
             and
             not
             in
             pieces
             and
             abroad
             ,
             to
             make
             a
             Judgment
             on
             it
             .
             All
             is
             as
             the
             End
             is
             .
             That
             is
             well
             ,
             which
             ends
             well
             ,
             and
             that
             is
             otherwise
             ,
             which
             ends
             so
             .
             You
             must
             stay
             the
             End
             to
             judge
             it
             ;
             [
             the
             End
             of
             the
             Providence
             ,
             and
             the
             End
             of
             the
             Man
             ]
             Now
             
               marke
               the
               Perfect
               man
               ,
               and
               be
               hold
               the
               Upright
               ,
               for
               the
            
             End
             
               of
               that
               Man
               is
               peace
               ,
               but
               the
               Transgressors
               shall
               be
               destroy'd
               together
               ,
               the
               End
               of
               the
               Wicked
               shall
               
               be
               cut
               off
               .
            
             Two
             sorts
             of
             Men
             ,
             and
             answerably
             two
             Ends
             ;
             Heaven
             and
             Hell.
             
          
           
             So
             Porphyrie
             out
             of
             Plato
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             And
             again
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           
             The
             
               Providence
               of
               God
            
             is
             what
             Augustus
             thought
             it
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             
               a
               well
               composed
               Drama
            
             ;
             wherein
             a
             man
             is
             so
             surpriz'd
             and
             intricated
             with
             Variety
             ,
             that
             all
             along
             he
             cannot
             once
             imagine
             its
             design
             ,
             until
             he
             come
             to
             the
             End
             of
             it
             ;
             and
             then
             he
             sees
             it
             clearly
             ,
             how
             every
             Passage
             and
             adventure
             in
             the
             whole
             most
             excellently
             contribute
             to
             it
             ,
             and
             most
             orderly
             .
             And
             surely
             ,
             
               he
               that
               believeth
            
             (
             and
             Religion
             obligeth
             
             men
             to
             be
             believers
             )
             
               maketh
               no
               haste
            
             ;
             One
             must
             await
             the
             End
             ,
             to
             see
             the
             whole
             laid
             open
             .
             It
             is
             the
             excellency
             of
             a
             Work
             ,
             to
             have
             its
             main
             design
             so
             skilfully
             conceal'd
             ,
             as
             to
             suspend
             Spectators
             ,
             and
             to
             lead
             them
             all
             about
             in
             a
             maze
             ,
             until
             it
             all
             be
             finish't
             .
             The
             Atheist
             lookes
             but
             to
             a
             part
             ,
             when
             he
             should
             stay
             to
             see
             the
             whole
             ;
             at
             least
             the
             whole
             piece
             .
             He
             seeth
             but
             the
             wrong
             side
             of
             the
             Arras
             ,
             the
             thrums
             and
             ends
             of
             the
             threads
             ,
             when
             it
             is
             rowled
             up
             ;
             the
             Beauty
             is
             in
             the
             right
             side
             ,
             and
             he
             must
             stay
             the
             opening
             to
             see
             it
             .
             'T
             is
             unreasonable
             to
             complain
             of
             that
             in
             Providence
             ,
             which
             he
             calls
             an
             
               Ornament
               ,
               and
               which
               doth
               make
               his
               greatest
               pleasure
               and
               delight
               in
               Playes
               and
               Romances
               ,
            
             viz.
             The
             
               interruption
               of
               the
               Story
               ,
               and
               that
               suspence
               which
               is
               in
               it
               .
            
             We
             must
             stay
             the
             end
             of
             all
             to
             see
             the
             Harmony
             of
             all
             ,
             and
             
               the
               last
               day
               will
               declare
               it
            
             ;
             and
             we
             must
             stay
             the
             end
             of
             every
             piece
             of
             Providence
             ,
             
             to
             make
             a
             judgement
             on
             that
             .
          
           
             But
             ,
             to
             give
             a
             Scriptural
             instance
             in
             the
             History
             of
             Joseph
             (
             not
             to
             mention
             that
             of
             Job
             or
             David
             ,
             )
             what
             a
             marvellous
             surprize
             is
             in
             it
             !
             Take
             every
             passage
             of
             it
             solely
             by
             it self
             ,
             and
             separate
             it
             from
             the
             rest
             ,
             and
             how
             hard
             a
             one
             it
             is
             ;
             
               all
               is
               then
               against
               him
            
             :
             To
             be
             hated
             by
             his
             brethren
             ,
             that
             is
             bad
             ;
             to
             be
             sold
             by
             them
             for
             a
             Slave
             to
             the
             Ishmaelites
             ,
             and
             by
             these
             to
             Potiphar
             is
             worse
             ;
             to
             be
             injuriously
             accused
             of
             his
             Mistress
             ,
             and
             so
             condemn'd
             to
             perpetual
             Prisonment
             ,
             worst
             of
             all
             .
             All
             these
             are
             hard
             ,
             and
             separately
             all
             against
             him
             ;
             but
             in
             
               concatenation
               and
               together
            
             ,
             as
             one
             disposeth
             and
             prepareth
             for
             another
             ,
             so
             they
             all
             co-operate
             in
             the
             End
             to
             his
             preferment
             ,
             and
             are
             
               all
               for
               him
            
             .
          
           
             For
             it
             was
             by
             the
             Buttler
             whose
             Dream
             he
             had
             interpreted
             ,
             that
             such
             a
             mention
             was
             made
             in
             favour
             of
             him
             unto
             Pharaoh
             ,
             as
             occasion'd
             his
             Preferment
             .
             It
             was
             in
             Prison
             he
             
             became
             acquainted
             with
             the
             Buttler
             ,
             and
             interpreted
             his
             Dream
             ;
             it
             was
             his
             
               Mistress's
               Accusation
            
             ,
             which
             compos'd
             his
             Mittimus
             ,
             and
             hurried
             him
             to
             Prison
             ;
             it
             was
             the
             avarice
             and
             griping
             of
             the
             Ishmaelites
             ,
             that
             brought
             him
             to
             his
             Mistress
             ;
             and
             it
             was
             the
             Malice
             and
             
               Envy
               of
               his
               Brethren
            
             ,
             that
             brought
             him
             to
             the
             Ishmaelites
             ;
             and
             
               thus
               he
               comes
               to
               Preferment
            
             ,
             and
             who
             would
             have
             thought
             it
             thus
             ?
             
               All
               work
               together
            
             ,
             and
             in
             the
             
               End
               for
               Good.
            
             Such
             an
             Ordering
             and
             over-ruling
             hand
             hath
             God
             in
             all
             the
             evil
             actions
             of
             Men
             ;
             when
             Josephs
             Brethren
             sell
             him
             into
             Aegypt
             :
             God
             is
             said
             to
             send
             him
             .
             Humane
             Malice
             and
             Divine
             Providence
             ,
             may
             be
             together
             in
             the
             same
             act
             ;
             wherein
             Men
             have
             an
             evil
             hand
             ,
             God
             hath
             a
             good
             one
             ;
             who
             brings
             Light
             out
             of
             Darkness
             ,
             and
             turns
             Evil
             in
             the
             End
             to
             Good.
             This
             for
             Particular
             Providence
             .
          
           
             Hear
             Seneca
             .
             
          
           
             —
             Difficillimum
             ex
             omnilus
             quae
             
             proposui
             ,
             videtur
             quod
             primum
             dixi
             :
             
               pro
               ipsis
               esse
               quibus
            
             eveniunt
             ,
             ista
             quae
             horremus
             ,
             ac
             treminius
             .
             Pro
             ipsis
             est
             ,
             inquis
             ,
             in
             exilium
             projici
             ,
             in
             egestatem
             deduci
             ,
             liberos
             ,
             conjugem
             efferre
             ,
             ignominia
             affici
             ,
             debilitari
             ?
             Si
             miraris
             ,
             
               hoc
               pro
               aliquo
               esse
            
             ,
             miraberis
             quosdam
             ferro
             &
             igne
             curari
             nec
             minus
             fame
             ae
             siti
             ,
             Sed
             si
             cogitaveris
             tecum
             ,
             remedii
             causa
             ,
             quibusdam
             &
             radi
             ossa
             &
             legi
             ,
             &
             extrahi
             venas
             ,
             &
             quaedam
             amputari
             membra
             ,
             quae
             sine
             totius
             pernicie
             corporis
             haerere
             non
             poterant
             :
             hoc
             quoque
             patieris
             probari
             tibi
             ,
             quaedam
             
               incommoda
               pro
               his
            
             esse
             ,
             quibus
             accidunt
             :
             tam
             me
             hercules
             ,
             quam
             quaedam
             quae
             laudantur
             atque
             appetuntur
             ,
             
               contra
               eos
               esse
            
             ,
             quos
             delect
             a
             verunt
             ,
             simillim
             a
             cruditatibus
             ,
             ebrietatibusque
             &
             caeteris
             quae
             necant
             per
             voluptatem
             ,
             &c.
             
          
           
             Once
             ,
             
               it
               is
               the
               End
               of
               all
            
             (
             as
             we
             have
             evidenc'd
             )
             
               that
               must
               open
               and
               unlock
               the
               Cabala
               ,
               and
               Mystery
               of
               things
               at
               full
            
             ;
             and
             if
             it
             be
             ,
             then
             certainly
             ,
             in
             being
             so
             precipitate
             
             and
             hasty
             ,
             as
             not
             to
             stay
             it
             ,
             to
             make
             a
             settled
             and
             establish't
             judgment
             ,
             we
             as
             well
             betray
             an
             exraordinary
             Ignorance
             ,
             and
             Folly
             ,
             as
             a
             like
             Temerity
             and
             Rashness
             .
             For
             though
             there
             be
             a
             visible
             and
             apparent
             correspondency
             in
             some
             administrations
             ,
             [
             Good
             in
             the
             End
             of
             them
             to
             the
             Good
             ,
             as
             to
             Job
             ,
             to
             Joseph
             ,
             to
             David
             ;
             and
             Evil
             at
             the
             furthest
             ,
             in
             the
             End
             of
             them
             to
             the
             Evil
             ,
             as
             in
             
               Adonibezek
               ,
               Pherecydes
               Syrus
               ,
               Attila
               ,
            
             &c.
             ]
             That
             we
             may
             acknowledge
             the
             righteousness
             and
             justice
             ,
             which
             doth
             rule
             the
             world
             ;
             yet
             it
             is
             obscure
             and
             hid
             in
             many
             others
             ,
             that
             we
             may
             also
             know
             there
             is
             
               another
               day
               to
               come
            
             ,
             that
             must
             more
             fully
             declare
             it
             .
             
               Some
               Mens
               sins
               go
               before
               to
               judgement
               ,
               and
               others
               follow
               after
               .
            
             So
             Job
             21.
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12
             ,
             13
             ,
             30.
             (
             
               the
               wicked
               )
               spend
               their
               Daies
               in
               wealth
               ,
               and
               in
               a
               moment
               go
               down
               to
               the
               Grave
               .
            
             (
             But
             )
             
               He
               is
               reserved
               to
               the
            
             day
             of
             Destruction
             ,
             
               they
               shall
               be
               brought
               forth
               to
               the
            
             Day
             
               of
               wrath
            
             .
          
           
           
             It
             was
             
               this
               consideration
               satisfied
               many
            
             thinking
             
               and
               inquisitive
               Philosophers
            
             ,
             about
             the
             seeming
             inaequality
             of
             things
             ,
             who
             had
             otherwise
             been
             foundred
             on
             the
             same
             Rock
             with
             
               Diagoras
               Melius
            
             ,
             [
             One
             of
             them
             ,
             that
             made
             at
             first
             a
             great
             Profession
             of
             Religion
             and
             Piety
             ,
             but
             did
             afterward
             abandon
             and
             forsake
             it
             ,
             utterly
             denying
             the
             Being
             ,
             and
             Existance
             of
             God
             ,
             because
             he
             saw
             not
             speedy
             vengeance
             executed
             by
             him
             ,
             on
             his
             perjur'd
             Friend
             ,
             with
             whom
             he
             had
             deposited
             his
             money
             ,
             and
             who
             forswore
             it
             .
             ]
             But
             
               those
               being
               throughly
               perswaded
               of
               a
               Future
               day
               of
               judgement
               ,
            
             and
             that
             there
             was
             a
             
               Minos
               ,
               or
               a
               Radamanthos
               ,
               or
               an
               Aeacus
               ,
               a
            
             righteous
             and
             severe
             Judge
             ,
             who
             would
             accurately
             scan
             there
             in
             the
             Lives
             and
             Actions
             of
             all
             men
             ,
             and
             then
             accordingly
             retribute
             to
             them
             ,
             as
             he
             found
             upon
             research
             ;
             They
             acquiesced
             in
             that
             ,
             and
             so
             should
             we
             .
             For
             
               when
               things
               are
               try'd
               ,
               the
               Heavens
               shall
               record
               that
               
               Righteousness
               of
               God.
            
             Hear
             the
             Grave
             Plutarch
             .
          
           
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
          
        
         
           
             SECT
             .
             5.
             
          
           
             Again
             ,
             though
             all
             things
             for
             the
             Matter
             come
             alike
             to
             all
             ,
             and
             so
             there
             is
             but
             one
             event
             both
             to
             the
             Righteous
             and
             the
             Wicked
             ,
             yet
             formally
             ,
             and
             in
             respect
             of
             Good
             and
             Evil
             ,
             so
             they
             do
             not
             ;
             the
             same
             event
             
               is
               sanctified
               to
               the
               one
               ,
               which
               is
               not
               to
               the
               other
            
             ;
             so
             that
             to
             the
             one
             it
             is
             Good
             ,
             and
             to
             the
             other
             Evil
             :
             Fortune
             (
             as
             they
             call
             it
             )
             as
             well
             
               Adverse
               as
               Prosperous
            
             ,
             
             it
             makes
             a
             Good
             man
             better
             ,
             and
             so
             is
             good
             to
             him
             ;
             but
             a
             Bad
             man
             worse
             ,
             and
             so
             to
             him
             it
             is
             Evil.
             
          
           
             So
             Epictetus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             Arrianus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             Seneca
             .
             
               —
               Nihil
               accidere
               
                 bono
                 viro
                 mali
                 potest
              
               .
               Non
               miscentur
               contraria
               —
               Manet
               in
               statu
               ,
               &
               quicquid
               evenit
               in
               suum
               colorem
               trahit
               .
               
            
          
           
             So
             Socrates
             .
             
               —
               Nec
               enim
               cuiquam
               
                 bono
                 mali
                 quidquam
              
               evenire
               potest
               ,
               nec
               vivo
               ,
               nec
               mortuo
               :
               nec
               
                 unquam
                 ejus
                 res
                 a
                 diis
                 immortalibus
                 negligentur
                 .
              
               Nec
               mihi
               ipsi
               hoc
               accidit
               fortuitò
               ,
               nec
               verè
               iis
               ,
               a
               quibus
               accusatus
               sum
               ,
               aut
               a
               quibus
               condemnatus
               habeo
               quòd
               succenseam
               ,
               nisi
               quod
               mihi
               nocere
               se
               crediderunt
               .
               
            
          
           
             Now
             Events
             Materially
             accepted
             ,
             
             and
             as
             in
             themselves
             ,
             so
             
               they
               are
               not
               markes
               to
               judge
               by
               ,
               either
               of
               the
               Love
            
             or
             Hatred
             ,
             which
             Almighty
             God
             has
             for
             us
             ,
             but
             only
             Formally
             ,
             as
             Good
             and
             Evil
             ,
             as
             sanctified
             and
             unsanctisied
             ;
             that
             is
             ,
             either
             as
             they
             are
             blessed
             to
             be
             Instruments
             or
             means
             of
             vertue
             ,
             or
             else
             are
             cursed
             ,
             and
             so
             are
             Rises
             and
             occasions
             of
             vice
             ;
             or
             else
             of
             greater
             temporal
             Evils
             .
             Thus
             Solomon
             is
             understood
             .
             
               All
               come
               alike
            
             Materially
             ,
             but
             not
             Formally
             .
             And
             there
             is
             the
             wisedom
             ,
             that
             when
             the
             
               Events
               are
               the
               same
            
             ,
             the
             Good
             and
             Evil
             
               are
               not
            
             .
             And
             thus
             it
             is
             .
          
           
             For
             
               none
               of
               those
               external
               things
            
             the
             Atheist
             calleth
             Goods
             or
             Evils
             ,
             
               are
               in
               themselves
               intrinsecally
               so
            
             ,
             but
             being
             in
             themselves
             indifferent
             ,
             are
             only
             relatively
             Good
             or
             Evil
             ;
             so
             as
             they
             are
             either
             
               used
               or
               abused
            
             by
             those
             that
             have
             them
             ;
             and
             as
             they
             
               prove
               in
               the
               end
            
             .
             Mens
             
               Tables
               may
               become
               snares
            
             ,
             and
             
               out
               of
               the
               Eater
               meat
               may
               come
               ,
            
             and
             't
             is
             
             to
             shew
             this
             ,
             that
             God
             promiscuously
             bestows
             them
             .
             So
             Seneca
             .
             
               —
               Hoc
               est
               propositum
               Deo
               ,
               quod
               sapienti
               viro
               ,
               ostendere
               haec
               quae
               vulgus
               appetit
               ,
               quae
               reformidat
               ,
               
                 nec
                 bona
                 esse
                 ,
                 nec
                 mala
                 .
              
               Apparebunt
               autem
               bona
               esse
               ,
               si
               illa
               non
               nisi
               bonis
               viris
               tribuerit
               ,
               &c.
               
               
            
             Again
             .
             
               —
               Divitias
               
                 nego
                 bonum
                 esse
              
               :
               nam
               si
               essent
               ,
               bonos
               facerent
               .
               
            
          
           
             All
             Goodness
             ,
             
               it
               consisteth
               in
               relation
               and
               convenience
            
             ;
             things
             are
             onely
             good
             ,
             so
             far
             as
             sutable
             and
             proper
             ,
             (
             and
             )
             those
             are
             Evil
             which
             are
             otherwise
             :
             what
             is
             one
             Mans
             meat
             ,
             it
             is
             anothers
             poison
             ;
             and
             what
             is
             good
             in
             one
             circumstance
             is
             not
             
               alwayes
               so
            
             ,
             but
             it
             is
             often
             very
             evil
             in
             another
             ;
             and
             what
             seemeth
             temporally
             Good
             ,
             as
             also
             Evil
             ,
             for
             the
             present
             ,
             may
             in
             the
             End
             prove
             contrary
             ;
             and
             often
             doth
             ;
             we
             daily
             see
             't
             .
             
               Quod
               videtur
               non
               est
            
             .
          
           
             Wherefore
             ,
             if
             God
             denies
             his
             Children
             or
             Servants
             what
             the
             Atheist
             thinketh
             good
             for
             them
             ,
             
             (
             because
             it
             seemeth
             so
             )
             or
             else
             inflicteth
             on
             them
             what
             the
             Atheist
             apprehendeth
             Evil
             ;
             he
             
               doth
               the
               former
               because
               he
               seeth
               ,
               and
               he
               seeth
               furthest
               and
               clearest
               ,
            
             that
             indeed
             it
             is
             not
             good
             ;
             and
             so
             he
             doth
             the
             latter
             ,
             either
             to
             procure
             them
             greater
             Good
             ,
             or
             for
             preventing
             greater
             Evil
             .
             Arrianus
             saw
             this
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             and
             this
             consideration
             justifieth
             God.
             
          
           
             For
             as
             
               a
               Father
               who
               corrects
               his
               child
               ,
               but
               to
               mend
               him
               ,
            
             or
             who
             refuses
             to
             him
             a
             knife
             ,
             wherewith
             he
             seeth
             he
             will
             cut
             his
             Fingers
             ;
             or
             who
             abstructs
             a
             marriage
             that
             seemeth
             advantageous
             to
             his
             Son
             ,
             which
             (
             he
             foresees
             )
             in
             the
             End
             will
             prove
             his
             Ruin
             ;
             He
             loses
             not
             the
             Reputation
             of
             a
             Good
             or
             Kind
             Father
             ,
             but
             acquireth
             to
             it
             that
             of
             wise
             ;
             
               so
               also
               't
               is
               with
               God
            
             ,
             God
             is
             a
             
               Good
               
               Father
            
             ,
             and
             if
             he
             afflict
             ,
             
               it
               is
               (
               if
               need
               be
               )
               but
               to
               embetter
               and
               improve
            
             his
             Children
             ;
             or
             if
             he
             refuse
             them
             what
             they
             apprehend
             to
             be
             obliging
             ,
             and
             Good
             ,
             't
             is
             because
             indeed
             it
             is
             not
             so
             ;
             it
             would
             be
             ruinous
             (
             if
             he
             should
             grant
             it
             )
             or
             detrimental
             at
             the
             least
             ,
             to
             their
             eternal
             ,
             or
             else
             their
             temporal
             State.
             They
             would
             lose
             in
             Goods
             of
             the
             mind
             ,
             and
             in
             their
             Spiritual
             Comforts
             ,
             what
             they
             gain
             in
             these
             of
             the
             body
             ,
             or
             the
             like
             .
          
           
             Nor
             has
             he
             
               absolutely
               promis'd
               Health
            
             ,
             or
             Riches
             ,
             or
             Honour
             ,
             or
             any
             one
             External
             thing
             ,
             but
             all
             as
             far
             as
             they
             conferr
             (
             to
             us
             )
             [
             
               no
               Good
               thing
               will
               he
               withhold
            
             ;
             ]
             and
             't
             is
             Good
             he
             has
             not
             absolutely
             promis'd
             any
             :
             seeing
             as
             the
             case
             may
             be
             ,
             
               they
               all
               may
               turn
               to
               hurt
               .
            
             There
             is
             a
             
               sore
               Evil
               which
               I
               have
               seen
               under
               the
               Sun
               ,
            
             
             
               namely
               Riches
               kept
               for
               the
               Owners
               thereof
               to
               their
               hurt
               .
            
             And
             there
             is
             a
             time
             
               wherein
               one
               man
            
             ruleth
             over
             another
             to
             his
             own
             hurt
             .
          
           
           
           
             So
             Seneca
             .
          
           
             —
             Mala
             pro
             bonis
             
               petenti
               periculosum
               est
               assequi
            
             .
             
          
        
         
           
             SECT
             .
             6.
             
          
           
             And
             here
             it
             ought
             to
             be
             remarked
             ,
             that
             a
             great
             
               occasion
               of
            
             mistake
             in
             this
             matter
             ,
             is
             the
             
               impertinent
               judgement
               ,
               which
               is
               made
               of
               Good
               and
               Evil
               by
               Sense
            
             ;
             to
             reform
             which
             ,
             we
             must
             consider
             that
             Sense
             is
             not
             the
             sole
             and
             proper
             Measure
             of
             them
             ;
             there
             is
             indeed
             a
             Sensitive
             ,
             but
             this
             is
             but
             an
             Animal
             ,
             an
             inferiour
             Good
             or
             Evil
             ;
             there
             is
             a
             Higher
             ,
             a
             more
             exalted
             and
             Superiour
             ,
             which
             is
             the
             Rational
             and
             Humane
             .
             It
             is
             the
             
               Rational
               Appetite
            
             ,
             and
             not
             the
             Sensitive
             ,
             that
             is
             the
             Measure
             of
             Good
             and
             Evil
             among
             men
             ,
             that
             will
             not
             sink
             themselves
             to
             the
             Beasts
             .
             To
             man
             there
             are
             better
             Goods
             than
             the
             Sensitive
             ,
             and
             worse
             Evils
             .
             These
             of
             Reason
             ,
             are
             as
             much
             Superiour
             unto
             them
             of
             Sense
             ,
             as
             men
             themselves
             
             to
             Beasts
             .
             Wherefore
             ,
             he
             is
             no
             gainer
             ,
             that
             gets
             but
             sensitive
             Good
             ,
             by
             the
             losse
             of
             Rational
             .
             So
             Seneca
             .
             
               —
               Altum
               quiddam
               est
               Virtus
               ,
               ex
               celsum
               ,
               regale
               ,
               invictum
               ,
               infatigabile
               :
               voluptas
               humile
               ,
               servile
               ,
               imbecillum
               ,
               caducum
               ,
               cujus
               statio
               ac
               domicilium
               fornices
               &
               propinae
               sunt
               .
               
            
             
               —
               Quid
               mihi
               voluptatem
               nominas
               ?
               Hominis
               bonum
               quaero
               ,
               non
               ventris
               ,
               qui
               pecudibus
               ac
               beluis
               laxior
               est
               .
               
            
          
           
             And
             if
             a
             Father
             
               try
               his
               Son
               ,
               or
               exercise
               his
               vertue
            
             :
             and
             refuse
             to
             gratifie
             him
             in
             a
             small
             and
             petty
             Boon
             ,
             but
             to
             see
             how
             he
             will
             take
             it
             ;
             resolving
             if
             he
             take
             it
             well
             ,
             to
             recompence
             him
             with
             a
             greater
             ,
             what
             injury
             is
             done
             the
             Child
             ?
             or
             what
             unkindness
             can
             the
             Atheist
             find
             in
             the
             Father
             ?
             And
             
               this
               is
               the
               Case
            
             .
             For
             no
             Believer
             is
             a
             
               loser
               by
               his
               Crosses
            
             ,
             seeing
             if
             he
             bear
             them
             well
             ,
             
               his
               light
               afflictions
               ,
               which
               are
               but
               for
               a
               moment
               ,
               work
               out
               for
               him
               
               a
               far
               more
               exceeding
               and
               eternal
               weight
               of
               Glory
               .
            
             Now
             a
             Poet
             bringeth
             not
             his
             Heroe
             to
             his
             utmost
             Felicity
             ,
             but
             in
             the
             conclusion
             ,
             after
             he
             hath
             made
             him
             give
             a
             thousand
             proofs
             of
             his
             vertue
             ,
             and
             hath
             made
             him
             pass
             a
             thousand
             difficulties
             .
             We
             must
             be
             at
             pains
             for
             heaven
             ;
             
               many
               shall
               seek
               ,
               and
               shall
               not
               enter
            
             ;
             we
             must
             
               strive
               if
               we
               will
               enter
            
             .
             Heaven
             is
             taken
             by
             violence
             .
             Remember
             the
             
               Olympic
               Exercises
            
             .
             The
             Apostle
             alludes
             to
             them
             ;
             
               So
               run
               ,
               as
               you
               may
               obtain
               .
               Strive
               lawfully
               ,
            
             &c.
             
          
        
         
           
             SECT
             .
             7.
             
          
           
             
               The
               Genesis
               of
               Man
               and
               Things
               ,
               the
               best
               Apology
               for
               Providence
               ,
               against
               the
               cavils
               of
               the
               Atheist
               ;
               and
               a
               great
               instance
               of
               Divine
               Benignity
               .
               The
               Atheists
               (
               1.
               )
               Objection
               ,
               That
               God
               did
               not
               fix
               and
               settle
               Adam
               in
               it
               ,
               fully
               answered
               and
               exposed
               as
               irrational
               .
               (
               2.
               )
               Objection
               ,
               The
               Iniquity
               of
               God
               and
               Providence
               in
               concluding
               all
               men
               under
               misery
               ,
               for
               the
               Sin
               of
               One
               :
               This
               removed
               and
               the
               righteousness
               of
               God
               asserted
               and
               vindicated
               .
            
          
           
           
             But
             what
             does
             most
             illustriously
             set
             off
             the
             Goodness
             and
             Benignity
             of
             God
             beyond
             exception
             ,
             is
             this
             consideration
             ,
             that
             
               Man
               was
               in
               his
               first
               Condition
               ,
               made
               both
               Innocent
               and
               Happy
            
             ;
             placed
             by
             Divine
             Bounty
             in
             a
             Garden
             most
             delicious
             ,
             and
             as
             free
             from
             all
             trouble
             ,
             as
             he
             was
             from
             sin
             ;
             he
             had
             as
             many
             Servitours
             obsequious
             to
             his
             will
             ,
             while
             he
             was
             so
             to
             God's
             ,
             as
             there
             were
             Creatures
             ;
             nor
             had
             he
             any
             Cross
             Incounters
             or
             Displeasures
             then
             .
             And
             if
             he
             have
             occasion
             to
             
               complain
               now
            
             of
             any
             alteration
             made
             in
             it
             ,
             (
             as
             it
             cannot
             be
             denyed
             ,
             but
             indeed
             he
             has
             )
             it
             must
             be
             of
             himself
             ,
             who
             if
             he
             be
             no
             longer
             Happy
             ,
             it
             is
             because
             he
             is
             no
             longer
             Innocent
             ,
             but
             having
             first
             revolted
             from
             his
             Maker
             ,
             all
             the
             Creatures
             
             now
             revolt
             from
             him
             .
             The
             very
             ground
             is
             Cursed
             ,
             and
             he
             is
             made
             to
             see
             his
             Folly
             and
             his
             Sin
             together
             ,
             in
             the
             Punishment
             of
             it
             .
             But
             ,
             
               from
               the
               beginning
               it
               was
               not
               so
               .
            
             Death
             and
             Curse
             came
             in
             by
             Sin.
             
               Cursed
               is
               the
               Ground
               for
               thy
               sake
               ,
               in
               sorrow
               shalt
               thou
               eat
               ,
            
             &c.
             
             Many
             Heathens
             saw
             this
             ,
             That
             of
             Homer
             is
             Pertinent
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
            
          
           
             Which
             one
             well
             translates
             .
             
               
                 O
                 Dii
                 quàm
                 falsè
                 mortales
                 numina
                 coeli
              
               
                 Incusant
                 ,
                 causasque
                 sibi
                 fontemque
                 malorum
              
               
                 E
                 vobis
                 pendere
                 ,
                 putant
                 ,
                 casusque
                 nefandos
                 :
              
               
                 Sed
                 nihil
                 est
                 ,
                 sua
                 nam
                 pereunt
                 ob
                 facta
                 scelesti
              
               
                 Ac
                 praeter
                 fatum
                 cumulant
                 sibi
                 corde
                 dolores
                 .
              
            
          
           
             Hear
             Catullus
             .
             
               
                 
                   Sed
                   postquam
                
                 tellus
                 scelere
                 est
                 imbuta
                 nefando
                 ,
              
               
               
                 Justitiamque
                 omnes
                 cupidâ
                 de
                 mente
                 fugarunt
                 —
              
               
            
          
           
             And
             Hesiod
             in
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             describing
             the
             
               Golden
               Age
            
             ,
             doth
             evidently
             represent
             the
             State
             of
             
               Man
               in
               Paradise
            
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
          
           
             Wherein
             also
             the
             famous
             Ovid
             admirably
             imitates
             him
             ;
             and
             what
             other
             is
             his
             Story
             of
             Pandora
             ,
             than
             an
             Allusion
             to
             the
             
               Fall
               of
               Man
            
             ,
             which
             was
             occasion'd
             by
             a
             Woman
             .
          
           
             It
             may
             be
             
               Plato
               and
               Timaeus
               had
               regard
               to
               Genesis
               ,
            
             when
             they
             asserted
             nothing
             mortal
             was
             immediately
             created
             ;
             for
             nothing
             was
             at
             first
             made
             so
             ;
             unless
             you
             will
             be
             subtil
             ,
             and
             distinguish
             accurately
             ,
             by
             affirming
             that
             the
             things
             created
             ,
             were
             at
             first
             Mortalia
             ,
             though
             they
             were
             not
             Moritura
             ;
             and
             be
             it
             so
             ,
             yet
             Death
             came
             in
             by
             Sin
             ,
             and
             
             so
             ,
             it
             could
             not
             be
             before
             it
             ;
             which
             is
             as
             much
             as
             (
             probably
             )
             they
             meant
             ,
             or
             we
             would
             have
             them
             to
             .
          
           
             But
             if
             they
             meant
             it
             not
             in
             that
             ,
             it
             is
             as
             evident
             as
             Light
             it self
             ,
             they
             did
             in
             Pr●-existence
             ;
             [
             a
             Theory
             obtaining
             over
             all
             the
             World
             ]
             
               This
               being
               nothing
               but
               a
               Depravation
               of
               the
               History
               of
            
             Adams
             
               Fall
               and
               his
               Exilement
               on
               it
               out
               of
               Paradise
               .
            
             This
             is
             
               Plato
               his
               descent
               of
               Souls
            
             .
             Which
             whosoever
             shall
             peruse
             Hierocles
             his
             account
             thereof
             ,
             a
             person
             that
             could
             well
             give
             it
             ,
             must
             needs
             as
             soon
             acknowledge
             ,
             as
             he
             shall
             consider
             .
             And
             in
             regard
             it
             is
             important
             to
             demonstrate
             this
             Truth
             ,
             as
             well
             against
             a
             knot
             of
             Learned
             men
             ,
             that
             understand
             it
             in
             the
             Letter
             ,
             as
             for
             the
             present
             purpose
             ,
             I
             shall
             here
             alledge
             Hierocles
             in
             his
             own
             terms
             ,
             and
             at
             large
             ,
             
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             A
             Pregnant
             Testimony
             .
             Here
             's
             a
             Fall
             ,
             and
             of
             Man
             ,
             and
             for
             Sin.
             Ate
             is
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Peccare
               .
               God
               made
               Man
               Upright
               ,
               but
               he
               found
               out
               many
               inventions
               .
            
             This
             is
             Plato's
             Descent
             of
             Souls
             .
          
           
             But
             if
             God
             be
             infinitely
             Good
             and
             Pure
             ,
             and
             Righteous
             ,
             (
             replies
             the
             Atheist
             )
             how
             is
             it
             ,
             that
             he
             did
             not
             
             settle
             Adam
             in
             his
             Innocence
             and
             Happiness
             ?
             What
             salvo
             hath
             he
             for
             his
             own
             Righteousness
             ,
             who
             so
             unmercifully
             suffered
             man
             to
             slide
             from
             His
             ?
             Is
             he
             not
             an
             Accessory
             to
             the
             Crime
             ,
             who
             (
             when
             he
             could
             prevent
             )
             permits
             it
             ?
             He
             that
             doth
             not
             hinder
             Murther
             ,
             or
             other
             wickedness
             ,
             when
             't
             is
             in
             his
             Power
             so
             to
             do
             ,
             is
             to
             be
             interpreted
             in
             all
             reason
             ,
             to
             will
             it
             .
             God
             could
             have
             hinder'd
             Adam's
             .
             What
             say
             you
             therefore
             since
             he
             did
             not
             ?
             How
             can
             you
             call
             him
             good
             and
             charitable
             ,
             that
             would
             not
             prevent
             such
             misery
             ?
             and
             how
             Righteous
             and
             Holy
             ,
             that
             did
             permit
             such
             sin
             ?
          
           
             But
             seeing
             nothing
             gives
             but
             what
             it
             has
             it self
             ,
             must
             not
             he
             be
             Holy
             ,
             Pure
             ,
             and
             Righteous
             ,
             that
             Formed
             man
             so
             ?
             and
             he
             Good
             ,
             that
             so
             abundantly
             accommodated
             man
             ,
             and
             freely
             furnish't
             him
             with
             all
             conveniencies
             and
             Comforts
             ?
             Now
             God
             not
             onely
             most
             Benignly
             created
             Man
             in
             Innocence
             and
             Happiness
             ,
             
               but
               obligingly
               
               conferr'd
               also
               to
               Establish
               him
               and
               fix
               him
               in
               it
               .
            
             He
             ordained
             him
             a
             
               Tree
               of
               Life
            
             [
             and
             Adam
             might
             have
             eaten
             of
             it
             ,
             if
             he
             would
             himself
             ,
             as
             well
             as
             of
             the
             other
             of
             knowledge
             .
             ]
             Nor
             was
             it
             proper
             that
             he
             should
             do
             more
             toward
             it
             .
             It
             was
             not
             congruous
             and
             fit
             ,
             he
             should
             determine
             arbitrary
             and
             spontaneous
             Agents
             ,
             (
             and
             let
             the
             Atheist
             Judge
             )
             as
             he
             had
             done
             the
             Natural
             :
             nor
             agreeable
             that
             Man
             ,
             an
             Agent
             
               ad
               utrum-libet
            
             ,
             one
             that
             could
             deliberate
             and
             act
             on
             
               choice
               ,
               that
               could
               freely
               and
               electively
               incline
               to
               both
               extreams
               ,
               should
               be
               determin'd
               ,
               as
               a
               Stone
               to
               one
               of
               them
               .
            
             It
             was
             fit
             elective
             Creatures
             should
             be
             left
             to
             their
             choice
             ;
             and
             so
             was
             Man.
             A
             Tree
             of
             Life
             ,
             and
             a
             Tree
             of
             knowledge
             [
             Life
             and
             Death
             ]
             were
             both
             before
             him
             ,
             and
             he
             might
             take
             his
             choice
             .
             Verily
             ,
             God
             is
             irrationally
             charged
             (
             and
             let
             Arrianus
             in
             his
             Epictetus
             judge
             )
             
             for
             not
             designing
             a
             perpetual
             happiness
             unto
             a
             Rational
             and
             knowing
             
             Creature
             ,
             in
             a
             way
             that
             was
             not
             agreeable
             to
             Reason
             ,
             as
             sure
             he
             must
             ,
             if
             he
             had
             settled
             and
             established
             a
             willing
             ,
             a
             free
             ,
             an
             arbitrary
             ,
             and
             elective
             Creature
             ,
             in
             a
             State
             against
             his
             will
             ,
             or
             without
             it
             .
             Nothing
             wanted
             but
             mans
             will
             ,
             to
             make
             his
             happiness
             eternal
             .
             The
             Tree
             of
             Life
             was
             before
             him
             ,
             and
             he
             might
             have
             eaten
             ,
             and
             so
             have
             lived
             for
             ever
             ,
             if
             he
             would
             ,
             the
             very
             Angels
             themselves
             in
             Heaven
             were
             left
             to
             their
             choice
             ;
             and
             reason
             good
             sayes
             Hierocles
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
            
             
          
           
             For
             if
             the
             great
             God
             should
             have
             restrained
             Adam
             phisically
             and
             forcibly
             ,
             and
             not
             morally
             onely
             (
             as
             he
             did
             )
             and
             by
             a
             Law
             ,
             from
             eating
             of
             the
             one
             Tree
             ,
             or
             else
             should
             violently
             have
             compel'd
             him
             (
             as
             now
             the
             Atheist
             doth
             require
             )
             to
             pluck
             and
             eat
             of
             the
             other
             ;
             as
             he
             had
             not
             congruously
             treated
             Adam
             ,
             
             in
             the
             Notion
             of
             a
             Free
             and
             Arbitrary
             Agent
             ,
             so
             neither
             had
             he
             tryed
             what
             he
             would
             do
             of
             himself
             .
             Besides
             ,
             there
             had
             not
             then
             been
             any
             
               need
               of
               Law
            
             ,
             for
             as
             much
             as
             it
             had
             been
             impertinent
             ,
             to
             interdict
             eating
             to
             one
             ,
             that
             could
             not
             possibly
             eat
             ;
             and
             then
             if
             no
             Law
             ,
             there
             had
             been
             no
             obedience
             neither
             ,
             and
             consequently
             no
             Reward
             nor
             Punishment
             ;
             and
             if
             no
             Law
             ,
             no
             Obedience
             ,
             no
             Reward
             nor
             Punishment
             ,
             then
             no
             Government
             neither
             ,
             and
             then
             in
             vain
             had
             Adam
             ,
             in
             the
             very
             constitution
             of
             his
             Nature
             ,
             been
             a
             governable
             Creature
             ,
             seeing
             (
             if
             this
             had
             been
             )
             he
             were
             never
             to
             be
             actually
             governed
             .
             Natural
             Agents
             are
             not
             (
             properly
             )
             governed
             ,
             but
             Morall
             Ones
             ,
             and
             Moral
             Agents
             must
             be
             governed
             Morally
             .
             Hear
             Arrianus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
          
           
             Nor
             is
             God
             obliged
             
               in
               the
               Notion
               of
               Good
               or
               Righteous
               Governor
               ,
               violently
               to
               restrain
               the
               Governed
            
             from
             all
             unrighteousness
             ,
             or
             to
             promote
             their
             weal
             and
             Good
             violently
             ;
             that
             is
             not
             for
             a
             Governor
             (
             as
             such
             )
             to
             do
             ;
             and
             therefore
             that
             God
             did
             not
             ,
             is
             not
             in
             derogation
             of
             his
             Purity
             or
             Goodness
             .
             A
             Governor
             restraineth
             Evil
             ,
             and
             advanceth
             Good
             ,
             not
             by
             tying
             mens
             hands
             ,
             but
             by
             enacting
             good
             Laws
             ;
             by
             enforcing
             them
             with
             Menaces
             and
             Threats
             ,
             and
             with
             Rewards
             and
             Compensations
             ;
             by
             executing
             penalties
             on
             those
             that
             break
             them
             ,
             and
             by
             renumerating
             those
             that
             do
             
             not
             .
             And
             though
             a
             Subject
             be
             an
             Accessory
             to
             the
             Crime
             ,
             and
             Evil
             which
             he
             doth
             not
             hinder
             ,
             if
             he
             can
             ,
             and
             be
             interpreted
             to
             will
             it
             ,
             if
             he
             do
             not
             do
             his
             natural
             utmost
             to
             prevent
             it
             ,
             because
             he
             is
             obliged
             by
             a
             Law
             to
             do
             so
             ;
             yet
             the
             Governour
             that
             maketh
             Law
             ,
             [
             he
             being
             under
             none
             ,
             but
             that
             of
             
               Equity
               and
               Fitness
               ,
               which
               is
               to
               rule
               by
               Law
               ,
               and
               as
               a
               Governour
            
             ]
             is
             not
             accusable
             of
             Crimes
             ,
             which
             he
             forbids
             and
             Punishes
             .
             He
             is
             a
             good
             Governour
             ,
             that
             makes
             good
             Laws
             ,
             and
             rules
             by
             them
             ,
             and
             not
             by
             force
             .
          
           
             But
             grant
             it
             (
             
               says
               the
               Atheist
            
             )
             that
             it
             was
             Divine
             Bounty
             to
             create
             Adam
             in
             a
             state
             of
             Happiness
             ,
             and
             no
             omission
             ,
             not
             to
             establish
             him
             ,
             and
             fix
             him
             in
             it
             ;
             but
             what
             equality
             in
             this
             ,
             not
             to
             say
             what
             injurie
             ,
             that
             when
             but
             One
             was
             in
             the
             Sin
             and
             guilt
             ,
             he
             yet
             concludeth
             all
             men
             in
             the
             Punishment
             ;
             as
             if
             ,
             because
             the
             Parents
             eat
             the
             sowr
             grapes
             ,
             the
             Childrens
             teeth
             must
             be
             on
             edge
             .
             Euripides
             complaint
             is
             just
             here
             
               
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             I
             answer
             ,
             There
             is
             no
             iniquity
             at
             all
             ,
             
               in
               imputing
               unto
               all
               the
               sin
               of
               One
               ,
               when
               you
               consider
               that
               that
               One
               was
               All
            
             ;
             and
             those
             All
             are
             One.
             Adam
             was
             the
             whole
             kind
             ;
             and
             All
             descendants
             from
             him
             ,
             are
             but
             One
             Adam
             .
             Many
             members
             make
             but
             One
             whole
             .
             Mankind
             is
             a
             Tree
             ,
             whose
             Root
             is
             Adam
             ,
             all
             whose
             Children
             are
             but
             Branches
             ,
             which
             deriving
             from
             him
             ,
             and
             proceeding
             out
             of
             him
             ,
             were
             at
             first
             in
             him
             ,
             and
             so
             they
             all
             were
             ;
             and
             when
             he
             sinned
             ,
             not
             one
             of
             them
             but
             was
             ;
             All
             were
             yet
             unborn
             ,
             which
             must
             be
             minded
             .
          
           
             And
             what
             maketh
             this
             consideration
             of
             the
             greater
             moment
             ,
             
               is
               another
               ,
               that
               Eve
               herself
               came
               out
               of
            
             Adam
             ;
             so
             that
             Adam
             was
             intirely
             All
             ;
             All
             are
             come
             from
             Adam
             and
             Eve
             ,
             and
             Eve
             herself
             from
             Adam
             .
             Had
             there
             been
             
               Non
               Adamites
            
             ,
             or
             Non
             intire
             Descendants
             from
             Adam
             ,
             such
             as
             
               Jesus
               Christ
            
             ,
             who
             was
             begotten
             
             of
             the
             Holy
             Spirit
             ,
             it
             had
             not
             seemed
             reasonable
             ,
             that
             the
             Sin
             of
             Adam
             ,
             should
             be
             imputed
             to
             them
             .
             But
             seeing
             Mankind
             is
             an
             
               Extended
               Adam
            
             ,
             and
             as
             it
             were
             ,
             but
             one
             suppositum
             ;
             and
             Actions
             are
             of
             supposites
             ;
             though
             it
             were
             but
             He
             ,
             the
             Root
             that
             sinned
             (
             actually
             )
             the
             Guilt
             is
             yet
             imputed
             to
             the
             Branches
             ,
             which
             were
             in
             him
             ;
             it
             not
             being
             thought
             unreasonable
             ,
             that
             he
             which
             stealeth
             ,
             or
             else
             Assassinates
             but
             with
             his
             hand
             ,
             should
             yet
             be
             hanged
             for
             it
             by
             the
             Neck
             .
             All
             are
             concluded
             with
             him
             ,
             being
             All
             included
             in
             him
             .
             And
             therefore
             Adams
             fall
             ,
             is
             call'd
             the
             Fall
             of
             Man.
             
          
           
             This
             is
             a
             
               Scriptural
               ground
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               and
               so
               agreeable
               to
               Reason
               that
               the
               Light
               of
               Nature
               shews
               it
            
             ;
             for
             (
             beside
             the
             use
             of
             Men
             ,
             wherein
             the
             whole
             blood
             is
             looked
             on
             as
             tainted
             ,
             if
             but
             the
             Father
             be
             a
             Traytour
             ,
             and
             wherein
             nothing
             is
             more
             common
             ,
             than
             for
             Parents
             to
             covenant
             
             for
             Children
             ,
             &c.
             )
             Plutarch
             speaketh
             home
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           
             Again
             ,
             if
             Adam
             had
             not
             lapsed
             ,
             
               then
               all
               Descendants
               from
               him
               had
               been
               possessed
               of
               the
               Happiness
               which
               be
               enjoyed
            
          
           
             ,
             and
             so
             had
             stood
             with
             him
             ,
             and
             the
             Atheist
             holds
             not
             that
             unreasonable
             ;
             and
             if
             it
             be
             not
             so
             ,
             that
             
             he
             should
             stand
             ,
             it
             cannot
             be
             so
             ,
             he
             should
             fall
             for
             his
             Children
             ;
             since
             it
             is
             but
             reason
             ,
             that
             ,
             if
             Children
             may
             be
             benefited
             and
             advantag'd
             by
             their
             Parents
             ,
             they
             may
             be
             also
             disadvantag'd
             and
             disserv'd
             in
             them
             .
             
               Qui
               sentit
               commodum
               ,
               sentiet
               incommodum
               .
               Plutarch
            
             thought
             so
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             Finally
             though
             all
             have
             Sinn'd
             in
             Adam
             ,
             and
             so
             have
             Misery
             and
             Punishment
             entail'd
             upon
             them
             ,
             
               yet
               that
               misery
               and
               Punishment
               is
               
               not
               so
               great
               ,
               but
               that
               there
               is
               a
               greater
               mixture
               of
               Clemency
               and
               Mercy
            
             in
             it
             ;
             the
             Life
             is
             left
             them
             with
             entailment
             of
             calamity
             upon
             it
             ,
             is
             yet
             such
             as
             
               they
               are
               loath
               to
               part
               with
            
             ;
             and
             they
             
               are
               favoured
               in
               it
               ,
               with
               opportunities
               of
               making
               their
               condition
               better
               than
               at
               first
               it
               was
               ,
            
             by
             playing
             an
             
               after
               Game
            
             ,
             Thus
             the
             Fall
             is
             made
             to
             be
             good
             for
             them
             ,
             since
             they
             have
             a
             rise
             to
             get
             by
             it
             :
             and
             hear
             Plutarch
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
        
         
           
             SECT
             .
             8.
             
          
           
             
               Divine
               Benignity
               and
               Goodness
               illustrated
               in
               his
               relieving
               Acts
               of
               Grace
               .
               Man
               gets
               by
               the
               Fall.
               Why
               his
               First
               State
               ,
               though
               Good
               ,
               was
               not
               best
               .
            
          
           
             Well
             then
             God
             is
             Good
             ;
             yes
             so
             infinitely
             Good
             and
             Bountiful
             ,
             that
             ,
             though
             man
             had
             miserably
             bankrupt
             ,
             and
             fool'd
             all
             he
             had
             away
             ;
             
             yet
             has
             he
             of
             his
             own
             alone
             immense
             Goodness
             and
             Charity
             ,
             
               so
               stupendiously
               repaired
               him
               again
               ,
               with
               such
               a
               new
               Stock
               in
               Jesus
               Christ
               ,
            
             that
             if
             he
             be
             not
             infinitely
             wanting
             to
             himself
             ,
             as
             well
             as
             to
             his
             Master
             ,
             he
             may
             be
             made
             for
             ever
             by
             his
             breaking
             .
             
               God
               so
            
             [
             so
             ]
             
               loved
               the
               world
               ,
               that
               he
               gave
               his
               only
               begotten
               Son
               ,
               that
               whosoever
               believed
               in
               him
               should
               not
               perish
               ,
               but
               have
               everlasting
               life
               ,
            
             Everlasting
             Life
             .
          
           
             Thus
             ,
             Humane
             condition
             ,
             it
             is
             capable
             of
             
               being
               better'd
               by
               the
               Fall
            
             ,
             it
             being
             in
             the
             kind
             of
             Man
             by
             Grace
             ,
             as
             't
             is
             in
             other
             kinds
             by
             Nature
             ,
             he
             riseth
             by
             his
             Fall
             ;
             the
             Corn
             is
             not
             quickened
             nor
             multiplied
             ,
             except
             it
             die
             ;
             Man
             was
             not
             to
             be
             quickened
             by
             the
             Lord
             from
             Heaven
             ,
             nor
             advanced
             from
             a
             natural
             into
             a
             better
             State
             of
             Spiritual
             ,
             and
             Immortal
             Life
             ,
             but
             after
             he
             was
             
               Spiritually
               dead
            
             .
             You
             
               who
               were
               dead
               in
               trespasses
               and
               sins
               ,
               hath
               he
               quickened
               .
            
          
           
           
             The
             Natural
             condition
             of
             the
             Man
             was
             Good
             in
             Paradise
             ,
             and
             as
             good
             as
             that
             could
             be
             ,
             but
             his
             Spiritual
             is
             better
             ,
             and
             it
             was
             
               agreable
               unto
               the
               Law
               and
               Method
               of
               Nature
               ,
               that
               what
               was
               good
               should
               precede
               ,
               and
               what
               was
               better
               follow
               after
            
             ;
             it
             being
             Nature's
             order
             ,
             to
             proceed
             from
             things
             lesse
             Perfect
             ,
             unto
             things
             more
             so
             .
             For
             in
             the
             Genesis
             of
             things
             (
             if
             you
             consult
             it
             )
             it
             was
             first
             Evening
             ,
             then
             Morning
             ;
             first
             Darkness
             ,
             then
             Light
             ;
             first
             the
             Naturals
             were
             made
             ,
             then
             the
             Vegetables
             ;
             first
             the
             Animals
             ,
             then
             the
             Rationals
             ;
             and
             't
             is
             to
             this
             that
             our
             Apostle
             alludes
             ;
             
               The
               first
               man
            
             Adam
             
               was
               made
               a
               living
               Soul
               ,
               the
               last
            
             Adam
             
               was
               made
               a
               quickning
               Spirit
               .
               Howbeit
               that
               was
               not
               first
               which
               is
               Spiritual
               :
               but
               that
               which
               is
               natural
               ,
               and
               afterward
               that
               which
               is
               Spiritual
               .
               The
               first
               man
               is
               of
               the
               earth
               Earthy
               .
            
             The
             second
             
               Man
               is
               the
               Lord
               from
               Heaven
               .
            
             Thus
             is
             Man's
             Condition
             better'd
             ,
             in
             that
             now
             ,
             Divine
             Grace
             is
             brought
             by
             
               Jesus
               Christ.
            
             
          
        
         
           
           
             SECT
             .
             9.
             
          
           
             
               The
               Atheists
               Objection
               of
               impossible
               conditions
               ,
               and
               of
               Reprobation
               destroyed
               ,
               Gods
               Universal
               love
               evinced
               ,
               Election
               ,
               and
               Reprobation
               explained
               .
               Reprobation
               in
               a
               comparative
               sense
               vindicated
               .
               The
               Terms
               of
               Grace
               ,
               Practicable
               .
               Humane
               Impotency
               Moral
               ,
               not
               Physical
               .
            
          
           
             Yes
             (
             
               sayes
               the
               Atheist
            
             )
             so
             it
             lookes
             ;
             for
             if
             he
             do
             extend
             his
             Grace
             (
             as
             he
             is
             said
             )
             to
             men
             ,
             it
             is
             on
             Terms
             ,
             so
             insupportable
             and
             hard
             ,
             that
             they
             cannot
             possibly
             perform
             them
             ;
             as
             if
             impossible
             conditions
             did
             not
             nullifie
             his
             grants
             ,
             and
             make
             his
             Promises
             Denials
             ;
             but
             that
             it
             were
             in
             his
             Law
             ,
             as
             Lawers
             tells
             us
             it
             is
             in
             ours
             ,
             wherein
             a
             Promise
             on
             Impossible
             Conditions
             ,
             does
             immediately
             invest
             in
             Right
             .
             What
             Grace
             is
             this
             to
             look
             for
             tales
             of
             Bricks
             ,
             without
             affording
             Straw
             ?
             He
             bids
             
             us
             come
             inded
             (
             but
             when
             be
             knows
             we
             cannot
             )
             and
             then
             he
             tels
             us
             ,
             we
             shall
             have
             .
             And
             is
             not
             this
             a
             great
             Evincement
             of
             Benignity
             ,
             and
             love
             to
             Mankind
             ,
             is
             it
             not
             ?
             that
             he
             hath
             made
             the
             greatest
             part
             thereof
             to
             damne
             it
             ?
             what
             means
             Reprobation
             else
             ?
          
           
             A
             most
             malicious
             imputation
             this
             !
             For
             as
             Plutarch
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             God
             has
             not
             made
             a
             man
             to
             damn
             him
             ;
             he
             hath
             an
             universal
             (
             though
             not
             an
             equal
             Love
             )
             for
             all
             the
             Kind
             :
             
               and
               has
               given
               ample
               demonstrations
               of
               it
               in
            
             his
             
               Son
               :
               who
               assumed
               not
               the
               Person
               ,
               but
               the
               Nature
            
             ;
             He
             so
             loved
             the
             world
             ,
             that
             he
             gave
             his
             only
             begotten
             Son
             ,
             &c.
             
             God
             sent
             not
             his
             Son
             into
             the
             world
             to
             condemn
             the
             world
             ,
             but
             that
             the
             world
             through
             him
             might
             be
             saved
             .
          
           
             What
             Evidences
             are
             there
             of
             his
             Pleasure
             (
             
               let
               me
               see
               but
               one
               of
               it
               )
               that
               the
               wicked
               die
               ?
            
             when
             there
             
               are
               so
               many
               of
               his
               will
            
             (
             that
             )
             
               he
               should
               
               return
               from
               his
               wicked
               wayes
               ,
               and
               live
               !
            
             Doth
             he
             not
             invite
             all
             ?
             Doth
             he
             not
             beseech
             ,
             and
             call
             all
             ?
             [
             
               Ho
               every
               one
               that
               thirsteth
            
             ,
             &c.
             ]
             Doth
             he
             not
             afford
             
               sufficient
               means
            
             ,
             and
             send
             his
             Ministers
             and
             Word
             to
             All
             ?
             Is
             there
             not
             an
             universal
             Act
             of
             Amnesty
             ,
             without
             a
             Man
             excepted
             ,
             so
             he
             will
             come
             in
             ?
             yes
             verily
             the
             
               Apostles
               were
               obliged
               to
               go
               to
               all
               the
               world
               ,
            
             and
             
               preach
               the
               Gospel
               to
               every
               Creature
               .
            
          
           
             And
             that
             very
             Reprobation
             ,
             which
             is
             so
             great
             a
             scandal
             and
             offence
             unto
             the
             Atheist
             ,
             onely
             because
             he
             has
             no
             right
             understanding
             and
             resentment
             of
             it
             ,
             
               what
               is
               it
               but
               a
               lesser
               love
               ?
            
             It
             may
             not
             be
             interpreted
             in
             a
             positive
             and
             simple
             sence
             ,
             but
             onely
             in
             a
             comparative
             ,
             as
             
               not
               impor●ing
               a
               simple
               Aversation
               or
               Hatred
               ,
               but
               a
               lesse
               intense
               love
               .
            
             So
             that
             as
             they
             are
             called
             Chosen
             or
             Elect
             ,
             
               whom
               he
               especially
               favours
            
             ,
             so
             these
             are
             Reprobate
             or
             hated
             ,
             
               whom
               he
               doth
               
               only
               generally
               love
               ,
               but
               doth
               not
               specially
               favour
               .
            
             It
             was
             thus
             he
             Reprobated
             Esau
             ,
             or
             hated
             him
             before
             his
             doing
             Good
             or
             Evil
             ,
             not
             in
             a
             positive
             and
             simple
             ,
             but
             in
             a
             comparative
             sense
             ;
             he
             loved
             him
             not
             in
             that
             degree
             he
             loved
             Jacob
             ,
             with
             that
             especial
             and
             distinguishing
             love
             .
             And
             so
             comparatively
             he
             is
             said
             to
             hate
             him
             ;
             just
             as
             
               Jesus
               Christ
            
             affirmeth
             them
             
               to
               hate
               Father
               and
               Mother
            
             .
             who
             love
             them
             eminently
             
               lesse
               then
               him
            
             ,
             So
             Scriptural
             a
             Notion
             this
             is
             of
             Hatred
             .
          
           
             Now
             to
             apply
             it
             ;
             
               What
               if
               God
            
             ,
             who
             has
             a
             general
             and
             common
             love
             to
             all
             (
             which
             he
             hath
             evinced
             in
             a
             thousand
             wayes
             ,
             by
             his
             creating
             ,
             his
             conserving
             ,
             his
             providing
             for
             them
             in
             the
             present
             life
             ,
             and
             by
             capacitating
             of
             them
             for
             a
             better
             end
             )
             
               have
               yet
               so
               special
               and
               distinguishing
               an
               one
               for
               others
               ,
               that
               in
               respect
               thereof
               the
               former
               is
               as
               none
            
             ?
             Is
             he
             the
             less
             Good
             ,
             or
             less
             Benigne
             ,
             because
             he
             is
             so
             much
             so
             ?
             or
             must
             it
             be
             interpreted
             a
             want
             
             of
             Goodness
             or
             Benignity
             to
             some
             ,
             because
             he
             is
             abundant
             in
             it
             to
             others
             ?
             as
             if
             it
             were
             not
             Righteous
             for
             the
             Great
             God
             to
             have
             his
             Favourites
             ,
             when
             yet
             it
             is
             allowed
             and
             approved
             in
             men
             to
             have
             them
             .
             God
             doth
             but
             
               generally
               love
            
             some
             ,
             to
             shew
             his
             Power
             ;
             and
             he
             
               specially
               doth
               favour
            
             others
             ,
             to
             shew
             his
             
               Rich
               Grace
            
             .
             Had
             he
             loved
             all
             a
             like
             ,
             it
             would
             not
             look
             of
             Grace
             to
             any
             .
             Grace
             is
             Favour
             ,
             and
             Favour
             is
             particular
             ,
             and
             distinguishing
             .
             Nor
             had
             he
             shew'n
             his
             power
             ,
             if
             he
             had
             not
             
               passed
               some
               by
            
             ,
             when
             he
             obliged
             others
             with
             Favours
             .
          
           
             So
             infinitely
             Good
             is
             God
             ;
             that
             the
             veryest
             Reprobate
             in
             all
             the
             world
             ,
             has
             no
             occasion
             of
             a
             just
             complant
             against
             him
             ;
             
               He
               is
               as
               good
               as
               Soveraign
               ,
            
             and
             to
             manifest
             himself
             so
             ,
             
               he
               has
               in
               all
               Transactions
               so
               admirably
               temper'd
               Love
               and
               Power
               ,
               that
               if
            
             he
             is
             Soveraignly
             Gratious
             in
             some
             of
             them
             ,
             He
             is
             in
             others
             as
             Benignly
             Soveraign
             :
             though
             he
             
             Favours
             some
             and
             not
             others
             ,
             and
             that
             because
             he
             will
             ,
             yet
             he
             has
             an
             universal
             love
             and
             general
             kindness
             for
             them
             all
             .
             Those
             that
             are
             not
             Favourites
             are
             yet
             consider'd
             as
             his
             Subjects
             ,
             he
             willeth
             their
             Repentance
             ,
             and
             as
             a
             Governour
             endeavours
             it
             ;
             for
             though
             he
             use
             his
             Power
             and
             Dominion
             ,
             that
             he
             might
             shew
             his
             
               indignation
               against
               Sin
            
             ,
             as
             well
             as
             his
             aversion
             ,
             yet
             
               it
               onely
               is
               on
               such
               he
               has
               first
               endured
               with
               much
               long
               suffering
               ,
            
             who
             by
             aggravated
             guilt
             ,
             have
             merited
             destruction
             ,
             and
             so
             
               have
               fitted
               and
               prepared
               themselves
               for
               it
               ,
            
             and
             now
             ,
             is
             God
             Evil
             or
             Unrighteous
             ?
             if
             you
             state
             it
             thus
             ;
             and
             so
             Scripture
             states
             it
             ,
             keep
             to
             these
             Termes
             ,
             and
             Reprobation
             is
             defensible
             .
          
           
             Nor
             
               is
               God
               a
               hard
               Master
            
             ;
             he
             requireth
             not
             impossibilities
             ,
             or
             Tales
             of
             Brick
             without
             Straw
             ;
             for
             ,
             though
             he
             might
             consider
             man
             in
             great
             
               Justice
               ,
               not
               as
               he
               hath
               made
               himself
               ,
               but
               as
               he
               was
               made
               at
               first
               ,
            
             and
             so
             agreably
             expect
             from
             him
             
             according
             to
             the
             Stock
             ,
             which
             then
             was
             given
             him
             ;
             yet
             
               He
               hath
               condescended
               to
               compound
            
             ,
             and
             by
             an
             Act
             of
             Grace
             ,
             as
             infinite
             as
             is
             himself
             ,
             has
             offered
             bankrupt
             
               Adam
               New
               Termes
               ,
               and
               such
               as
               are
               agreable
               unto
               him
               now
               in
               this
               Condition
               ,
               and
               feasible
               .
            
             I
             say
             now
             ,
             for
             otherwise
             indeed
             
               Impossible
               Conditions
            
             (
             as
             Logicians
             tell
             us
             )
             were
             refusals
             ;
             or
             if
             ,
             as
             many
             say
             ,
             the
             Terms
             offered
             unto
             Man
             ,
             were
             bottomed
             on
             Aestimates
             that
             are
             not
             ,
             and
             on
             consideration
             of
             a
             Stock
             at
             first
             given
             ,
             but
             which
             is
             no
             longer
             ,
             
               they
               were
               not
               gracious
               and
               relieving
               ,
            
             and
             consequently
             could
             not
             be
             intended
             to
             oblige
             Man
             anew
             ,
             since
             his
             contracted
             inability
             ;
             but
             to
             upbraid
             him
             and
             reproach
             him
             with
             it
             .
             )
          
           
             No
             ,
             
               God
               requires
               nothing
               of
               a
               Man
            
             [
             not
             in
             the
             Covenant
             of
             Grace
             ]
             
               but
               what
               substantially
               is
               natural
            
             ;
             and
             let
             the
             Athiest
             or
             any
             other
             otherwise
             perswaded
             ,
             instance
             but
             in
             one
             required
             Act
             to
             
             the
             contrary
             ;
             to
             believe
             ,
             to
             repent
             ,
             to
             love
             ,
             &c.
             
             Are
             Acts
             substantially
             within
             the
             compass
             of
             the
             Humane
             Nature
             ,
             and
             which
             one
             exercises
             every
             day
             ;
             He
             believeth
             some
             reports
             ,
             and
             he
             Repenteth
             some
             Follies
             ,
             he
             loves
             his
             Friend
             ,
             &c.
             and
             God
             obliges
             him
             but
             to
             Believe
             and
             Credit
             him
             ,
             to
             repent
             of
             Follies
             practised
             against
             him
             ,
             and
             to
             affect
             and
             love
             him
             ,
             as
             his
             Friend
             and
             Benefactor
             ,
             the
             Acts
             substantially
             are
             the
             same
             ,
             though
             the
             determinations
             of
             the
             Acts
             are
             not
             ,
             their
             Moral
             Principles
             and
             Objects
             differ
             .
          
           
             And
             ,
             that
             
               Inability
               ,
               or
               Impotency
               of
               humane
               will
               ,
            
             which
             occasions
             so
             great
             a
             noise
             and
             murmur
             ,
             is
             not
             to
             be
             understood
             as
             if
             there
             were
             not
             in
             it
             
               Natural
               Liberty
               ;
               the
               Will
               of
               Man
               Essentially
               is
               free
               ,
            
             and
             Lady
             of
             her
             own
             actions
             ,
             and
             its
             adaequate
             and
             proper
             object
             ,
             Good
             ;
             
               It
               is
               not
               Natural
               but
               Moral
               impotence
               ,
               an
               inability
               in
               the
               Will
               of
               willing
               Spiritual
               Good
               ,
            
             through
             
               a
               prepossession
               
               of
               it
               ,
               with
               such
               resistent
               Habits
               ,
               with
               Love
               of
               the
               World
               ,
               and
               with
               Lust
               ,
               as
               being
               enmity
               to
               God
               ,
               and
               all
               Divine
               Good
               ,
               do
               so
               powerfully
               chain
               her
               unto
               one
               extream
               ,
               that
               she
               is
               not
               capable
               as
               long
               as
               she
               is
               under
               them
               ,
               of
               inclining
               to
               the
               other
               .
            
             An
             irregenerate
             and
             unconverted
             man
             ,
             he
             has
             the
             Faculty
             of
             willing
             ,
             though
             not
             the
             exercise
             .
             [
             
               Voluntatem
               habet
               ,
               non
               velle
            
             .
             ]
             As
             one
             may
             have
             the
             
               Visive
               Power
            
             in
             the
             dark
             ,
             though
             he
             cannot
             see
             ,
             but
             in
             the
             Light.
             Potentiam
             
               habet
               ,
               sed
               non
               Posse
            
             ,
             and
             the
             Faculty
             of
             willing
             ,
             Man
             hath
             ,
             because
             he
             has
             the
             Faculty
             of
             Nilling
             .
             [
             
               &
               Ejus
               est
               velle
               cujus
               est
               nolle
               .
            
             ]
             Boetius
             proves
             it
             .
             
               Animadverto
               inquit
               ,
               idque
               uti
               tu
               dicis
               it
               a
               esse
               consentio
               .
               Sed
               in
               hac
               haerentium
               sibi
               serie
               causarum
               ,
               estne
               ulla
               nostri
               arbitrii
               libertas
               ,
               an
               ipsos
               quoque
               humanorum
               motus
               animorum
               fatalis
               catena
               constringit
               .
               Phi.
               est
               inquit
               ,
               neque
               enim
               fuerit
               ulla
               
                 rationalis
                 natura
                 quin
                 eidem
                 libertas
                 adsit
              
               arbitrii
               ,
               &c.
               
               
            
          
           
           
             So
             that
             its
             
               impotency
               is
               but
               vitious
               and
               habitual
               ,
            
             such
             an
             One
             as
             in
             Truants
             ,
             that
             say
             they
             cannot
             learn
             ,
             or
             in
             
               Prejudiced
               Persons
            
             ,
             that
             say
             they
             cannot
             love
             ,
             and
             indeed
             but
             very
             hardly
             can
             ,
             as
             long
             as
             they
             are
             so
             ;
             both
             which
             experience
             in
             themselves
             ,
             something
             rising
             and
             reluctant
             at
             the
             thoughts
             of
             Love
             and
             Learning
             ;
             and
             
               so
               do
            
             wicked
             Men
             ,
             who
             all
             are
             Truants
             and
             Prejudiced
             with
             the
             Love
             of
             the
             World
             ,
             and
             of
             Lust
             ,
             they
             have
             Reluctancies
             arising
             in
             them
             ,
             at
             the
             thoughts
             of
             God
             ,
             and
             of
             all
             true
             Goodness
             .
             
               Intus
               exhistens
               prohibet
               alienum
            
             .
             You
             must
             cure
             their
             prejudices
             to
             convert
             them
             .
          
        
         
           
           
             SECT
             .
             10.
             
          
           
             
               The
               Atheists
               Reply
               of
               Termes
               still
               impossible
               ,
               though
               but
               morally
               so
               ,
               remov'd
               .
               Man's
               Power
               ,
               but
               by
               Gods
               Grace
               ,
               explicated
               ,
               asserted
               .
               The
               cures
               of
               the
               wither'd
               Arm
               ,
               and
               of
               the
               Impotent
               man
               at
               Bethesda
               ,
               Emblematical
               .
               Their
               Application
               .
            
          
           
             Well
             ,
             But
             call
             it
             Moral
             or
             Habituall
             impotency
             (
             
               saith
               the
               Atheist
            
             )
             and
             render
             it
             as
             culpable
             and
             faulty
             as
             you
             can
             ,
             yet
             ,
             seeing
             it
             is
             such
             as
             Grace
             did
             find
             him
             in
             ,
             it
             reflects
             as
             ill
             on
             that
             ,
             if
             it
             be
             invincible
             and
             obstinate
             ,
             as
             if
             it
             were
             a
             Physical
             and
             Simple
             one
             ,
             what
             Grace
             is
             in
             the
             Terms
             ,
             which
             neither
             do
             consider
             ,
             nor
             relieve
             necessities
             ;
             which
             oblige
             a
             man
             to
             things
             impossible
             unto
             him
             ;
             and
             which
             exact
             a
             Victory
             and
             Conquest
             over
             prejudices
             that
             are
             inveterate
             ,
             and
             Raigning
             ,
             and
             that
             't
             is
             known
             ,
             a
             man
             himself
             can
             
             never
             overcome
             ,
             or
             vanquish
             ?
             We
             are
             asserted
             dead
             in
             Trespasses
             and
             Sins
             ;
             that
             we
             can
             do
             nothing
             of
             our selves
             :
             the
             natural
             Man
             discerneth
             not
             the
             things
             of
             God
             ;
             neither
             indeed
             can
             he
             ,
             &c.
             
          
           
             Then
             hear
             again
             ,
             O
             Atheist
             ,
             and
             admire
             ,
             and
             never
             open
             more
             against
             Divine
             Goodness
             ,
             which
             is
             much
             above
             the
             contradiction
             of
             the
             Wicked
             ,
             as
             the
             Heavens
             themselves
             above
             the
             Earth
             ;
             and
             herein
             see
             it
             ,
             that
             in
             the
             Covenant
             of
             Grace
             ,
             
               the
               Great
               God
               requireth
               nothing
               of
               a
               Man
               ,
               but
               what
               he
               offers
               him
               his
               Help
               for
               ,
               [
               in
               me
               is
               thy
               Help
            
             ]
             which
             he
             conferreth
             on
             him
             in
             the
             way
             of
             
               Duty
               and
               Dependance
            
             .
             So
             that
             nothing
             is
             exacted
             as
             a
             Term
             ,
             but
             what
             a
             man
             is
             
               able
               and
               sufficient
               to
               perform
               ,
               not
               from
               any
               Power
               in
               himself
               ,
               but
               by
               the
               help
               of
               God
               ,
            
             who
             ,
             by
             way
             of
             caution
             ,
             (
             for
             the
             greater
             security
             of
             it
             )
             now
             keeps
             the
             whole
             Stock
             ,
             intirely
             and
             solely
             in
             his
             own
             hand
             ,
             seeing
             Man
             hath
             bankrupt
             once
             already
             with
             it
             ,
             
             when
             it
             was
             in
             his
             ,
             and
             it
             is
             his
             Goodness
             to
             keep
             it
             for
             us
             .
             Now
             every
             
               Man
               can
            
             do
             with
             God's
             help
             ,
             what
             every
             
               Saint
               doth
            
             do
             ;
             Nothing
             without
             it
             ,
             All
             with
             it
             .
             Not
             that
             we
             are
             
               sufficient
               of
               our selves
               to
               do
               any
               thing
               ,
               as
               of
               our selves
               .
            
             A
             Sufficiency
             there
             is
             ,
             but
             not
             
               of
               our selves
            
             ;
             our
             
               Sufficiency
               is
               of
               God
            
             ,
             't
             is
             not
             in
             him
             that
             willeth
             ,
             that
             he
             willeth
             ;
             nor
             in
             him
             that
             runneth
             ,
             that
             he
             runneth
             ;
             but
             in
             God
             that
             sheweth
             mercy
             ,
             who
             giveth
             both
             to
             will
             and
             to
             do
             of
             his
             own
             good
             pleasure
             .
             Man
             can
             do
             nothing
             of
             himself
             ,
             that
             
               no
               Flesh
               might
               glory
            
             ;
             but
             with
             God's
             Help
             ,
             he
             can
             do
             every
             thing
             ,
             that
             he
             that
             glorieth
             ,
             
               might
               Glory
               in
               the
               Lord.
            
             And
             men
             may
             have
             God's
             help
             ,
             if
             they
             will
             ;
             it
             is
             but
             ask
             ,
             and
             have
             .
             But
             God
             must
             help
             ,
             and
             therefore
             sayes
             Pythagoras
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               
            
          
           
           
             And
             Hierocles
             on
             him
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           
             And
             Plutarch
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             and
             God
             will
             help
             if
             Men
             will
             try
             .
             So
             Aeschylus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
          
           
           
             This
             Concernment
             and
             Transaction
             of
             Almighty
             God
             with
             men
             is
             admirably
             represented
             in
             the
             Method
             of
             Jesus
             Christ
             used
             when
             he
             
               cur'd
               the
               Impotent
            
             and
             Lame
             ;
             For
             Instance
             ,
             when
             he
             cur'd
             the
             
               wither'd
               hand
            
             ;
             which
             he
             did
             ,
             by
             bidding
             him
             that
             had
             it
             ,
             stretch
             it
             out
             :
             and
             so
             that
             other
             impotent
             and
             maimed
             man
             ,
             at
             Bethesda
             ,
             who
             could
             hardly
             stir
             his
             hand
             or
             foot
             ;
             by
             bidding
             him
             
               take
               up
               his
               bed
               and
               walk
               .
            
          
           
             One
             would
             have
             thought
             he
             had
             but
             mocked
             ,
             to
             bid
             the
             wither'd
             arm
             be
             extended
             ,
             or
             the
             Impotent
             to
             take
             his
             bed
             and
             walk
             ;
             to
             bid
             them
             go
             that
             had
             no
             legs
             ;
             but
             they
             believed
             him
             to
             be
             serious
             ,
             and
             that
             he
             was
             able
             to
             enable
             them
             ,
             and
             therefore
             tryed
             and
             in
             trying
             found
             ability
             
               come
               in
            
             .
             And
             so
             it
             is
             with
             us
             ,
             we
             are
             unable
             in
             our selves
             for
             all
             the
             duties
             he
             obliges
             to
             ,
             we
             are
             bid
             
               to
               stretch
               our
               wither'd
               arms
               out
               ,
            
             to
             believe
             ,
             to
             love
             ,
             to
             obey
             him
             spiritually
             ,
             and
             
             (
             as
             it
             were
             )
             to
             take
             up
             our
             beds
             and
             walk
             ,
             when
             we
             
               are
               impotent
               and
               lame
            
             ;
             but
             yet
             on
             such
             a
             trying
             he
             enables
             us
             ;
             vertue
             comes
             in
             with
             our
             obedience
             ,
             if
             we
             believe
             .
             It
             is
             not
             means
             but
             Gods
             blessing
             .
             And
             your
             Indeavours
             are
             to
             be
             in
             Gods
             name
             ,
             and
             not
             in
             your
             own
             .
             Many
             have
             indeavour'd
             in
             their
             own
             strength
             ,
             and
             fal'n
             short
             ;
             you
             must
             try
             in
             Gods
             ,
             and
             so
             you
             can
             do
             every
             thing
             .
             You
             say
             you
             cannot
             come
             ,
             when
             God
             obliges
             you
             ;
             but
             pray
             try
             .
             Can't
             you
             pray
             ,
             can't
             you
             hear
             (
             the
             Word
             )
             can't
             you
             read
             ?
             &c.
             
               Try
               in
               Gods
               Name
            
             .
             Do
             what
             you
             can
             .
             If
             men
             will
             not
             try
             ,
             when
             God
             saith
             he
             'l
             help
             ;
             't
             is
             of
             perverseness
             ,
             and
             not
             of
             impotence
             ,
             that
             they
             do
             not
             come
             .
             Love
             offers
             help
             to
             all
             ,
             but
             Grace
             gives
             help
             to
             some
             .
             All
             may
             have
             it
             if
             they
             will
             ,
             but
             some
             
               shall
               will
            
             to
             have
             it
             .
             If
             any
             be
             lost
             't
             is
             of
             their
             own
             Wills
             ,
             but
             if
             any
             be
             sav'd
             ,
             't
             is
             long
             of
             God's
             .
             God
             
               is
               willing
            
             indeed
             (
             as
             General
             Rector
             )
             
             (
             that
             all
             should
             be
             saved
             ,
             but
             he
             doth
             not
             will
             ,
             or
             decree
             (
             as
             a
             special
             Father
             )
             that
             all
             shall
             be
             saved
             .
          
        
         
           
             SECT
             .
             11.
             
          
           
             
               A
               foolish
               Objection
               from
               the
               immaturity
               ,
               and
               imperfection
               of
               the
               Divine
               Life
               here
               proposed
               ,
               and
               the
               Vanity
               of
               it
               detected
               .
            
          
           
             But
             may
             the
             Atheist
             say
             ,
             what
             need
             so
             much
             adoe
             then
             ,
             for
             man
             to
             pray
             ,
             and
             hear
             ,
             and
             read
             ,
             and
             meditate
             ,
             and
             try
             ,
             if
             God
             do
             all
             ?
             And
             why
             is
             the
             Life
             of
             God
             in
             men
             so
             long
             imperfect
             ,
             when
             if
             he
             were
             good
             ,
             he
             would
             ,
             and
             ,
             if
             he
             would
             ,
             he
             could
             at
             once
             immediately
             accomplish
             it
             ?
             why
             doth
             he
             let
             them
             creep
             ,
             whom
             he
             could
             make
             to
             flie
             ,
             and
             so
             defer
             that
             utmost
             happiness
             and
             perfection
             ,
             which
             he
             is
             said
             to
             ordain
             them
             to
             ,
             when
             ,
             if
             he
             would
             ,
             he
             might
             as
             soon
             possesse
             them
             of
             it
             ,
             as
             design
             it
             .
          
           
           
             I
             answer
             ,
             
               There
               are
               means
               as
               well
               as
               ends
               ,
            
             and
             wisdome
             lies
             in
             suting
             them
             ;
             the
             Atheist
             might
             as
             well
             require
             ,
             that
             every
             thing
             in
             Nature
             should
             immediately
             ,
             without
             an
             orderly
             progression
             and
             advancemen
             ,
             arrive
             unto
             perfection
             ,
             that
             there
             should
             immediately
             be
             Trees
             ,
             without
             seeds
             ▪
             and
             growing
             ,
             and
             those
             immediately
             should
             bear
             fruit
             ,
             without
             blossoming
             before
             ;
             as
             what
             he
             doth
             .
             For
             ,
             
               as
               it
               is
               in
               other
               kindes
               ,
               so
               it
               is
               in
               Mankind
               ,
            
             both
             as
             to
             his
             Naturals
             and
             Morals
             ,
             he
             must
             orderly
             advance
             ,
             and
             
               grow
               in
               use
               of
               means
            
             ,
             from
             an
             imperfect
             ,
             immature
             ,
             unripe
             estate
             unto
             a
             perfect
             ,
             and
             mature
             .
             The
             Newman
             hath
             Ages
             ,
             as
             the
             Natural
             .
             God
             is
             uniform
             in
             his
             workes
             :
             Grace
             hath
             its
             
               orderly
               advancements
            
             and
             Progressions
             ,
             as
             well
             as
             Nature
             .
             We
             must
             
               Grow
               in
               Grace
               ,
               toward
               the
               measure
               of
               the
               Stature
               ,
            
             as
             we
             do
             in
             Nature
             .
             We
             are
             born
             Infants
             and
             not
             Men.
             
          
        
         
           
           
             SECT
             .
             12.
             
          
           
             
               A
               brief
               transition
               toward
               ,
               a
               Conclusion
               on
               this
               Head.
               The
               excellency
               of
               Divine
               Goodness
               ;
               it
               maketh
               God
               most
               lovely
               ,
               and
               is
               the
               Ground
               of
               all
               Devotion
               .
            
          
           
             Thus
             (
             as
             I
             was
             capable
             )
             I
             have
             explained
             and
             asserted
             the
             Divine
             Bonity
             ,
             and
             also
             the
             Bounty
             ,
             and
             Beneficence
             of
             God
             ,
             which
             is
             ,
             his
             most
             (
             1.
             )
             
               illustrious
               Attribute
            
             ,
             and
             that
             which
             maketh
             him
             most
             Dear
             ,
             most
             amiable
             ,
             and
             most
             desireable
             to
             men
             ,
             and
             which
             is
             the
             (
             2.
             )
             
               ligament
               and
               Bond
               of
               all
               Devotion
               to
               him
               .
            
             For
             so
             Cicero
             .
             
               —
               (
               1.
               )
               Ipse
               Jupiter
               ,
               id
               est
               juvans
               pater
               ,
               quem
               conversis
               casibus
               appellamus
               a
               juvando
               Jovem
               ,
               à
               poetis
               pater
               divumque
               hominumque
               dicitur
               ,
               a
               majoribus
               autem
               nostris
               ,
               optimus
               maximus
               ,
               &
               quidem
               
                 ante
                 optimus
                 id
                 est
                 ,
                 beneficentissimus
                 ,
              
               quam
               maximus
               :
               quia
               majus
               est
               ,
               
                 certeque
                 gratius
              
               
               prodesse
               omnibus
               ,
               quam
               opes
               magnas
               habere
               ,
               &c.
               
               
            
             
               —
               Quid
               est
               melius
               ,
               aut
               quid
               praestantius
               bonitate
               &
               beneficentia
               ?
               quâ
               cum
               carere
               deum
               vultis
               ,
               neminem
               deo
               ,
               nec
               deum
               ,
               nec
               hominem
               carum
               ,
               neminem
               ab
               eo
               amari
               ,
               neminem
               diligi
               vultis
               .
               
            
             
               —
               (
               2.
               )
               Quae
               porro
               pietas
               ei
               debetur
               ,
               a
               quo
               nihil
               acceperis
               ?
               aut
               quid
               omnino
               ,
               cujus
               nullum
               meritum
               sit
               ,
               ei
               deberi
               potest
               ?
               Est
               enim
               pietas
               ,
               justitia
               adversum
               deos
               :
               cum
               quibus
               quid
               potest
               nobis
               esse
               juris
               ,
               cum
               homini
               nulla
               cum
               deo
               sit
               communitas
               ?
               sanctitas
               autem
               est
               scientia
               colendorum
               deorum
               :
               qui
               quamobrem
               colendi
               sint
               ,
               non
               intelligo
               ,
               nullo
               nec
               accepto
               ab
               iis
               ,
               nec
               sperato
               bono
               .
               
            
          
           
             And
             there
             is
             nothing
             can
             administer
             to
             Men
             ,
             in
             all
             their
             fluctuations
             and
             perplexities
             ,
             a
             
               greater
               Consolation
               ,
               than
               this
               consideration
               ,
               that
               the
               World
               hath
               a
               Governour
               ,
            
             and
             him
             a
             good
             one
             ;
             
             that
             the
             Ship
             is
             not
             without
             a
             Pilot
             ,
             nor
             
             nor
             the
             House
             without
             a
             Master
             ;
             but
             that
             every
             thing
             is
             order'd
             as
             well
             by
             infinite
             ,
             and
             carefull
             ,
             and
             supream
             Goodness
             ,
             as
             by
             most
             excellent
             wisdome
             .
             So
             Arrianus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             So
             Seneca
             .
             
               —
               Ideo
               fortiter
               omne
               ferendum
               est
               :
               quia
               non
               ,
               ut
               put
               amus
               ,
               incidunt
               cuncta
               ,
               sed
               veniunt
               ,
               Olim
               constitutum
               est
               ,
               quid
               gaudeas
               ,
               quid
               fle●s
               ,
               &c.
               
               'T
               is
               Decreed
               .
               
            
          
        
         
           
           
             SECT
             .
             13.
             
          
           
             
               First
               Corollarary
               .
               Nothing
               so
               indecent
               ,
               and
               unbecoming
               for
               men
               ,
               nor
               so
               dishonourable
               to
               God
               ,
               as
               superstitious
               Fears
               and
               Scruples
               .
               Several
               considerations
               to
               evince
               it
               .
            
          
           
             And
             being
             so
             .
             (
             1.
             )
             
               There
               is
               nothing
               more
               undecent
               and
               unbecoming
               for
               men
               ,
               nor
               more
               dishonourable
               ,
               as
               well
               as
               more
               ungrateful
               to
               Divine
               Goodness
               ,
               than
               superstitious
               Scruples
               ,
               Fars
               ,
               Distrusts
               ,
               and
               Apprehensions
               of
            
             God
             ;
             as
             if
             he
             were
             a
             Mean
             and
             Low
             Being
             ,
             whom
             insignificant
             and
             little
             things
             could
             either
             irritate
             or
             please
             :
             as
             if
             he
             did
             not
             know
             ,
             or
             not
             consider
             ,
             that
             we
             are
             but
             flesh
             ;
             but
             that
             he
             weighed
             us
             in
             a
             Ballance
             ,
             as
             by
             grains
             and
             scruples
             ;
             or
             that
             he
             were
             inexorable
             ,
             hard
             ,
             and
             rigid
             .
             In
             a
             word
             ,
             as
             if
             He
             were
             not
             an
             infinitely
             excellent
             perfect
             Being
             ;
             
             [
             the
             Best
             ]
             but
             had
             a
             Composition
             in
             his
             Temper
             ,
             of
             somewhat
             Little
             ,
             Small
             ,
             Evil
             ,
             and
             Weak
             .
             No
             ,
             God
             looketh
             to
             the
             Heart
             ,
             and
             so
             thou
             be
             sincere
             ,
             it
             is
             enough
             .
             [
             But
             don't
             mistake
             Sincerity
             .
             ]
             
               He
               accepteth
               not
               according
               to
               what
               a
               Man
               hath
               not
               ,
               but
               according
               to
               what
               he
               hath
               .
            
             Mind
             the
             great
             Duties
             ,
             and
             Perfections
             of
             the
             Humane
             Life
             ,
             and
             of
             the
             Divine
             ;
             and
             know
             assuredly
             ,
             that
             God
             will
             wink
             at
             unavoidable
             infirmities
             ,
             in
             thy
             discharging
             of
             them
             .
             Take
             heed
             of
             Diffidence
             ,
             and
             Slavish
             Feares
             ;
             and
             know
             it
             more
             obliging
             to
             the
             Great
             God
             to
             Love
             him
             cordially
             ,
             than
             to
             Fear
             him
             servilely
             ,
             for
             it
             is
             Love
             ,
             and
             not
             Fear
             ,
             that
             hath
             the
             honour
             to
             fulfil
             the
             whole
             Law
             ;
             and
             let
             the
             Scrupulous
             consider
             it
             .
          
           
             Once
             ,
             a
             Melancholly
             ,
             Scrupulous
             ,
             Unchearful
             ,
             and
             Fearful
             ,
             it
             
               is
               a
               Miserable
               and
               Forlorn
               Life
               .
            
          
           
             .
          
           
             So
             Plutarch
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             and
             ,
             
               it
               also
               is
               a
               thing
               that
               makes
               a
               Christian
               as
               utterly
               unlike
               to
               Jesus
               Christ
               ,
            
             as
             any
             thing
             can
             be
             ;
             He
             ,
             came
             eating
             and
             drinking
             ,
             in
             a
             complacent
             and
             chearful
             fashion
             ,
             and
             not
             as
             
               John
               the
               Baptist
            
             ,
             with
             a
             hair
             Coat
             and
             Leathern
             Girdle
             .
             And
             it
             
               is
               utterly
               improper
               to
               the
               Gospel
               State
               ,
            
             in
             which
             he
             is
             ,
             
               He
               is
               not
               under
               the
               Law
               ,
               but
               under
               Grace
            
             :
             Jesus
             Christ
             is
             come
             on
             purpose
             ,
             to
             
               bring
               Life
               ,
               and
               Immortality
               to
               Light
               ;
               to
            
             let
             him
             understand
             the
             infinite
             ,
             and
             inexpressible
             
               Good
               will
            
             of
             God
             the
             Father
             ;
             and
             to
             acquaint
             him
             with
             those
             eternal
             motions
             in
             the
             Heart
             of
             God
             in
             his
             Favour
             ,
             that
             God
             is
             willing
             to
             adopt
             him
             .
             And
             this
             
               good
               News
            
             should
             make
             him
             to
             rejoyce
             .
             A
             little
             should
             not
             cloud
             his
             joyes
             .
             
             The
             Apostle
             bids
             us
             rejoyce
             ,
             and
             
               again
               rejoyce
            
             ,
             that
             we
             may
             perform
             Duties
             chearfully
             .
             God
             loves
             a
             cherful
             Giver
             .
          
           
             So
             Porphyrie
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             Believe
             it
             all
             our
             Melancholly
             ,
             Fear
             ,
             and
             Apprehension
             ,
             saving
             onely
             so
             much
             of
             it
             ,
             as
             is
             constitutional
             ,
             
               proceedeth
               from
               our
               ignorance
               of
               God
               ,
               and
               of
               the
               Gospel
               liberty
            
             we
             are
             redeemed
             into
             ,
             that
             we
             don't
             consider
             (
             and
             perhaps
             distemper
             will
             not
             let
             us
             )
             that
             we
             have
             not
             now
             receiv'd
             the
             
               Spirit
               of
               Bondage
            
             [
             that
             Spirit
             of
             the
             Law
             ]
             
               again
               to
               Fear
            
             ,
             but
             the
             
               Spirit
               of
               adoption
            
             ,
             [
             that
             Evangelical
             and
             Gospel
             Spirit
             ]
             by
             which
             we
             invocate
             one
             
               God
               as
               our
               Father
            
             .
             For
             
               we
               are
               not
               come
               unto
               the
               Mount
               that
               might
               be
               touched
               ,
               and
               that
               burned
               with
               Fire
               ,
               nor
               unto
               blackness
               ,
               and
               darkness
               ,
               and
               tempest
               .
               And
               the
               sound
               of
               a
               Trumpet
               ,
               and
               the
               voice
               of
               words
               ,
               which
               voice
               
               they
               that
               heard
               ,
               intreated
               ,
               that
               the
               Word
               should
               not
               be
               spoken
               to
               them
               any
               more
               .
               (
               For
               they
               could
               not
               indure
               that
               which
               was
               commanded
               :
               and
               if
               so
               much
               as
               a
               Beast
               touch
               the
               Mountain
               ,
               it
               shall
               be
               stoned
               ,
               or
               thrust
               through
               with
               a
               dart
               .
               And
               so
               terrible
               was
               the
               sight
               ,
               that
            
             Moses
             
               said
               I
               exceedingly
               fear
               and
               quake
               .
               )
               But
               we
               are
               come
               to
               Mount
            
             Sion
             ,
             
               and
               unto
               the
               City
               of
               the
               Living
               God
               ,
               the
               heavenly
            
             Jerusalem
             ,
             
               and
               to
               an
               innumerable
               company
               of
               Angels
               .
               To
               the
               General
               Assembly
               and
               Church
               of
               the
               First
               born
               ,
               which
               are
               written
               in
               Heaven
               ,
               and
               to
               God
               the
               Judge
               of
               all
               ,
               and
               to
               the
               Spirits
               of
               Just
               men
               made
               perfect
               ,
               and
               to
            
             Jesus
             
               the
               Mediatour
               of
               the
               New
               Covenant
               ,
               and
               to
               the
               blood
               of
               Sprinckling
               ,
               that
               speaketh
               better
               things
               than
               that
               of
            
             Abel
             .
          
           
             But
             this
             is
             not
             said
             to
             encourage
             any
             in
             their
             insolent
             Affronts
             ,
             or
             Provocations
             of
             God.
             
               Shall
               Sin
               abound
               because
               Grace
               hath
               abounded
               ?
               God
               forbid
               .
            
             The
             Goodness
             ,
             
             Patience
             ,
             Long-suffering
             ,
             and
             Forbearance
             of
             Almighty
             God
             ,
             where
             there
             is
             any
             Ingenuity
             ,
             to
             take
             a
             right
             Impression
             ,
             and
             Resentment
             of
             it
             ,
             
               Leadeth
               to
               Repentance
            
             .
             Such
             as
             take
             incouragement
             (
             for
             none
             is
             given
             them
             )
             to
             do
             evil
             ,
             because
             they
             know
             that
             God
             is
             good
             ,
             have
             reason
             to
             consider
             ,
             that
             there
             is
             Mercy
             with
             him
             ,
             but
             not
             that
             he
             may
             be
             presumed
             on
             ,
             but
             Feared
             .
             That
             he
             is
             Maximus
             as
             well
             as
             Optimus
             ;
             That
             he
             is
             Judge
             of
             all
             the
             Earth
             ,
             and
             will
             as
             surely
             right
             himself
             as
             others
             ;
             that
             he
             wanteth
             not
             Ability
             ,
             if
             once
             he
             have
             the
             will
             to
             A●enge
             .
             And
             finally
             that
             Despised
             Bonity
             and
             Patience
             ,
             will
             at
             last
             convert
             to
             Fury
             .
          
        
         
           
           
             SECT
             .
             14.
             
          
           
             
               Second
               Corolary
               .
               Nothing
               so
               Decent
               and
               becoming
               for
               Men
               ,
               nor
               so
               obliging
               to
               God
               ,
               as
               Confidence
               in
               him
               ,
               as
               adoring
               and
               glorifying
               of
               him
               .
               To
               glorifie
               God
               what
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               
                 Psalm
                 150.
              
               
               What
               it
               imports
               .
            
          
           
             Wherefore
             (
             2.
             )
             It
             is
             most
             Decent
             and
             becoming
             for
             Men
             ,
             who
             are
             obliged
             of
             God
             ,
             and
             know
             him
             to
             be
             God
             ,
             
               to
               acknowledge
               it
               in
               Prayer
               to
               him
               ,
               in
               dependance
               on
               him
               ,
               in
               confidence
               in
               him
               ,
               and
               in
               Praises
               of
               him
               .
            
             For
             to
             Believe
             ,
             Pray
             ,
             and
             Trust
             ,
             it
             is
             the
             Work
             of
             Earth
             ;
             and
             to
             Admire
             ,
             Adore
             ,
             and
             Praise
             ,
             it
             is
             the
             work
             of
             Heaven
             ,
             but
             to
             be
             begun
             on
             Earth
             ;
             'T
             is
             all
             the
             Retribution
             that
             Almighty
             God
             requires
             ,
             that
             he
             be
             blessed
             for
             his
             blessings
             ,
             which
             he
             then
             is
             ,
             
               when
               we
               return
               with
               his
               blessings
               ,
               and
               really
               (
               as
               
               well
               as
               verbally
               )
               acknowledge
               them
               unto
               him
               ,
               that
            
             they
             are
             effects
             of
             his
             alone
             Bounty
             ,
             that
             all
             derive
             from
             him
             ,
             
             and
             that
             he
             is
             the
             Origen
             and
             source
             of
             all
             .
             
               Bonus
               Deus
            
             had
             a
             Temple
             among
             the
             Megalopolitans
             .
             We
             must
             Pray
             ,
             and
             Praise
             .
          
           
             
               Praise
               is
               comely
            
             .
          
           
             So
             Porphyrie
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             So
             Pythagoras
             in
             Iamblicus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             
               For
               this
               shall
               every
               one
               ,
               that
               is
               Godly
               Pray
               .
            
          
           
             So
             also
             Pythagoras
             in
             Iamblicus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             But
             it
             ought
             to
             be
             remembred
             ,
             that
             he
             that
             Praiseth
             ,
             glorifieth
             God
             ,
             more
             than
             he
             that
             Prayeth
             ,
             for
             as
             much
             as
             he
             that
             prayeth
             ,
             but
             
             hopeth
             that
             he
             will
             be
             Good
             ,
             but
             he
             that
             praiseth
             doth
             acknowledge
             (
             that
             )
             
               He
               is
               so
            
             ;
             and
             therefore
             ,
             we
             ought
             not
             to
             be
             more
             in
             application
             and
             address
             to
             God
             ,
             by
             way
             of
             Supplication
             and
             Petition
             ,
             than
             of
             Acknowledgement
             and
             Praise
             ;
             which
             yet
             ,
             as
             gross
             a
             Piece
             of
             Inequality
             as
             't
             is
             ,
             we
             all
             are
             subject
             to
             ▪
             who
             are
             very
             often
             infinitely
             more
             concerned
             ,
             and
             zealous
             in
             our
             Prayers
             ,
             than
             in
             our
             giving
             of
             thanks
             .
             It
             is
             because
             ,
             our
             Prayers
             are
             for
             our selves
             ,
             but
             giving
             thanks
             is
             to
             God.
             
          
           
             We
             have
             the
             Psalmist
             for
             a
             great
             .
             Example
             of
             our
             Duty
             ;
             how
             many
             Psalms
             has
             he
             composed
             all
             of
             Praise
             ?
             the
             145.
             146.
             147.
             148.
             149.
             and
             in
             fine
             ,
             150.
             are
             all
             Laudatory
             .
             
               Praise
               ye
               the
               Lord.
               Praise
               God
               in
               his
               Sanctuary
               ,
               Praise
               him
               in
               the
               Firmament
               of
               his
               Power
               .
               Praise
               him
               for
               his
               mighty
               Acts
               :
               Praise
               him
               according
               to
               his
               Excellent
               Greatness
               .
               Praise
               him
               with
               the
               sound
               of
               the
               Trumpet
               ,
            
             &c.
             
             
             And
             let
             every
             thing
             that
             hath
             breath
             ,
             praise
             the
             Lord.
             Every
             thing
             that
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             a
             word
             affirmed
             of
             the
             Rabbines
             ,
             and
             some
             others
             out
             of
             them
             ,
             to
             be
             only
             used
             for
             the
             understanding
             ,
             and
             superiour
             part
             of
             Man
             ,
             and
             so
             to
             be
             distinguished
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             also
             signifies
             the
             sensitive
             and
             lower
             .
             But
             it
             is
             a
             Groundless
             apprehension
             ,
             and
             the
             present
             text
             evinces
             it
             so
             .
             For
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             otherwhere
             is
             put
             for
             Wind
             ,
             so
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             here
             ,
             let
             every
             thing
             that
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             as
             much
             as
             every
             thing
             ,
             that
             hath
             wind
             ,
             Every
             windy
             and
             Pneumatical
             instrument
             ;
             for
             it
             were
             Instruments
             he
             had
             invoked
             ;
             the
             Trumpet
             ,
             the
             Psaltery
             ,
             the
             Harp
             ,
             the
             Timbrel
             ,
             the
             
               Stringed
               Instruments
            
             and
             Organs
             ;
             and
             let
             every
             windy
             and
             Pneumatical
             instrument
             ,
             [
             perhaps
             every
             Musical
             ,
             whether
             Pneumatic
             or
             Pulsatic
             ]
             let
             it
             
               praise
               the
               Lord
               ;
               and
               praise
               ye
               the
               Lord.
            
             An
             Apostrophe
             to
             the
             Church
             ,
             
               q.
               d.
            
             O
             Saints
             praise
             ye
             the
             Lord.
             
          
           
           
             And
             to
             what
             I
             would
             oblige
             others
             ,
             that
             I
             desire
             my self
             ;
             namely
             ,
             to
             admire
             and
             adore
             the
             Providence
             and
             Bounty
             of
             the
             Great
             God
             ,
             and
             withal
             implore
             his
             Favour
             ,
             Assistance
             ,
             and
             Protection
             :
             Which
             I
             shall
             ,
             in
             Terms
             which
             Boetius
             prompts
             me
             with
             .
             
               
                 O
                 qui
                 perpetuâ
                 mundum
                 ratione
                 gubernas
                 ,
              
               
                 Terrarum
                 Coelique
                 sator
                 ,
                 qui
                 tempus
                 ab
                 aevo
              
               
                 Ire
                 jubes
                 ,
                 stabilisque
                 manens
                 ,
                 das
                 cuncta
                 moveri
              
               
                 Quem
                 non
                 externae
                 pepulerunt
                 fingere
                 causae
              
               
                 Materiae
                 fluitantis
                 opus
                 ,
                 verum
                 insita
                 summi
              
               
                 Forma
                 boni
                 ,
                 Livore
                 carens
                 ,
                 tu
                 cuncta
                 superno
              
               
                 Ducis
                 ab
                 exemplo
                 ,
                 pulchrum
                 pulcherrimus
                 ipse
              
               
                 Mundum
                 mente
                 gerens
                 ,
                 similisque
                 ab
                 imagine
                 formans
                 ,
              
               
                 Perfectas
                 jubeas
                 perfectum
                 absolvere
                 partes
                 .
              
               
                 Tu
                 numeris
                 elementa
                 ligas
                 ,
                 ut
                 frigida
                 flammis
                 ,
              
               
                 〈…〉
                 Liquidis
                 ,
                 ne
                 purior
                 ignis
              
               
                 〈◊〉
                 aut
                 mersas
                 deducant
                 pondera
                 terras
                 .
              
               
                 Tu
                 triplicis
                 mediam
                 naturae
                 cuncta
                 moventem
              
               
                 Connectens
                 animam
                 ,
                 per
                 consona
                 membra
                 resolvis
                 .
              
               
               
                 Quae
                 ,
                 cum
                 secta
                 duos
                 motum
                 glomeravit
                 in
                 orhes
                 ,
              
               
                 In
                 semet
                 reditura
                 meat
                 ,
                 mentemq
                 ,
                 profundam
              
               
                 Circuit
                 &
                 simili
                 convertit
                 imagine
                 coelum
                 .
              
               
                 Tu
                 causis
                 animas
                 paribus
                 ,
                 vitasq
                 ,
                 minores
              
               
                 Provehis
                 ,
                 &
                 levibus
                 sublimes
                 curribus
                 aptans
                 ,
              
               
                 In
                 coelum
                 terramque
                 seres
                 ,
                 quas
                 lege
                 benigna
              
               
                 Ad
                 te
                 conversas
                 reduci
                 facis
                 igne
                 reverti
                 .
              
               
                 Da
                 Pater
                 ,
                 augustum
                 menti
                 conscendere
                 sedem
                 ;
              
               
                 Da
                 fontem
                 Lustrare
                 bonis
                 ;
                 da
                 luce
                 repertâ
                 ,
              
               
                 In
                 te
                 conspicuos
                 animi
                 defigere
                 visus
                 .
              
               
                 Disjice
                 ●errenae
                 nebulas
                 &
                 pondera
                 molis
                 ,
              
               
                 Atque
                 tuo
                 splendore
                 mica
                 ;
                 tu
                 namque
                 serenum
                 ,
              
               
                 Tu
                 requies
                 tranquilla
                 piis
                 ,
                 te
                 cernere
                 finis
                 ,
              
               
                 Principium
                 ,
                 Vector
                 ,
                 Dux
                 ,
                 semita
                 ,
                 terminus
                 idem
                 ,
              
               
            
          
        
      
       
         
         
           CHAP.
           III.
           
        
         
           
             SECT
             .
             1.
             
          
           
             
               Divine
               Finality
               what
               .
               Acknowledged
               by
               Orpheus
               ,
               all
               the
               Ancients
               ,
               and
               Boetius
               .
               Evinced
               from
               Divine
               bounty
               ,
               and
               universal
               Efficiency
               .
               How
               all
               things
               are
               for
               God.
               His
               Glory
               internal
               and
               external
               .
               How
               God
               is
               glorified
               .
            
          
           
             ANd
             so
             much
             for
             Divine
             Benignity
             ,
             that
             glorious
             Attribute
             of
             God
             ;
             the
             first
             Result
             of
             his
             Transcendent
             Goodness
             .
             There
             is
             another
             ,
             that
             obliges
             us
             a
             little
             to
             consider
             it
             ,
             and
             
               that
               is
               his
               Finality
            
             ,
             that
             ,
             
               whereby
               he
               is
               Omega
               ,
               or
               the
               ultimate
               and
               furthest
               end
               of
               all
               things
               ;
               so
               as
               that
               they
               are
               ultimately
               for
               him
               ,
               as
               he
               is
               for
               himself
               .
            
             He
             is
             the
             last
             ,
             for
             whom
             are
             all
             ;
             and
             so
             himself
             is
             for
             no
             other
             ;
             for
             if
             he
             were
             ,
             he
             were
             not
             last
             .
          
           
             Thus
             Orpheus
             ,
             or
             if
             as
             Aristotle
             tells
             us
             ,
             there
             was
             never
             such
             a
             
             Poet
             ;
             let
             it
             be
             as
             those
             Disciples
             of
             Pythagoras
             affirm
             ,
             one
             Cercops
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             and
             all
             the
             Antients
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             So
             Boetius
             also
             .
             
               —
               Sed
               dic
               mihi
               ,
               meministine
               quis
               sit
               rerum
               finis
               ,
               quove
               totius
               natura
               tendat
               intentio
               .
               Boet.
               Audieram
               inquam
               ,
               sed
               memoriam
               maeror
               hebetavit
               .
               Phi
               :
               At
               quî
               scis
               unde
               cunct
               a
               processerunt
               .
               Boeti
               .
               Novi
               inquam
               Deumque
               esse
               Mundi
               .
               Phi.
               Et
               quî
               fieri
               potest
               ut
               Principio
               cognito
               ,
               quis
               sit
               rerum
               Finis
               ignores
               .
               
            
          
           
             For
             if
             he
             be
             the
             best
             Being
             ,
             as
             has
             already
             been
             evinc'd
             ,
             it
             evidently
             follows
             ,
             
               that
               be
               is
               the
               last
               End
               ,
            
             in
             as
             much
             as
             Good
             and
             End
             ,
             for
             all
             their
             formal
             Notions
             and
             Idea's
             be
             distinct
             ,
             are
             yet
             convertible
             with
             one
             another
             .
             The
             Chiefest
             Good
             is
             All-sufficient
             ,
             and
             
             of
             an
             universal
             comprehension
             ,
             and
             capacity
             ,
             containing
             in
             it
             all
             Good
             ;
             and
             he
             must
             needs
             be
             the
             End
             of
             all
             ,
             that
             containeth
             in
             himself
             the
             Good
             of
             all
             .
          
           
             It
             might
             be
             also
             argued
             ,
             and
             perhaps
             with
             greater
             evidence
             and
             perspicuity
             ,
             as
             Boetius
             ,
             and
             the
             Scriptures
             do
             ,
             from
             his
             first
             and
             universal
             Agency
             ;
             for
             he
             that
             is
             the
             
               First
               efficient
               ,
               must
               needs
               be
               the
               last
               End
            
             ;
             Being
             is
             a
             Circle
             ,
             wherein
             it
             is
             impossible
             ,
             but
             that
             the
             Alpha
             is
             Omega
             ,
             and
             that
             the
             Point
             beginning
             All
             ,
             is
             the
             End
             of
             it
             .
             
               The
               Lord
               hath
               made
               all
               things
            
             for
             himself
             .
          
           
             And
             ,
             if
             he
             be
             the
             End
             of
             all
             things
             ,
             seeing
             that
             an
             End
             
               is
               that
               ,
               for
               which
               a
               thing
               is
               ,
            
             and
             so
             the
             End
             of
             all
             ,
             is
             that
             for
             which
             all
             others
             are
             ;
             it
             followes
             ,
             that
             they
             all
             
               are
               for
               God
            
             [
             so
             our
             Apostle
             ,
             to
             
               him
               are
               all
               things
            
             ]
             or
             ,
             as
             the
             Holy
             Scriptures
             also
             happily
             expresse
             it
             (
             they
             all
             )
             are
             
               for
               the
               Glory
               of
               God.
            
             
          
           
           
             But
             to
             prevent
             misapprehensions
             ,
             it
             ought
             to
             be
             consider'd
             ,
             that
             Divine
             Glory
             is
             either
             internal
             or
             external
             Glory
             .
             His
             Internal
             ,
             it
             is
             his
             
               Essential
               Glory
            
             ,
             that
             in
             respect
             of
             which
             the
             Great
             Apostle
             calls
             him
             
               the
               Glory
            
             ,
             and
             
               Peter
               the
               excellent
               Glory
            
             ;
             and
             is
             as
             inseparably
             inherent
             to
             him
             ,
             as
             is
             that
             which
             doth
             compose
             the
             Sun
             ,
             to
             it
             .
             To
             which
             it
             is
             in
             this
             resembled
             ,
             that
             't
             is
             as
             inaccessable
             and
             dazling
             to
             the
             mind
             ,
             as
             this
             ,
             to
             the
             Eye
             ;
             and
             utterly
             uncapable
             of
             all
             Addition
             ,
             as
             well
             as
             all
             Diminution
             .
             This
             is
             the
             
               Finis
               cui
            
             .
          
           
             But
             this
             is
             not
             the
             
               End
               of
               acquisition
            
             ,
             or
             as
             the
             Metaphysics
             stile
             it
             ,
             the
             
               Finis
               cujus
            
             ;
             it
             is
             not
             this
             ,
             but
             his
             
               external
               Glory
            
             ,
             that
             all
             things
             else
             are
             lastly
             for
             .
             And
             his
             
               external
               Glory
            
             (
             as
             it
             were
             the
             
               shining
               of
               the
               Sun
            
             (
             is
             nothing
             
               but
               the
               Manifestation
               of
               Divine
               Perfections
               and
               Attributes
            
             (
             which
             as
             Aristotle
             
             intimates
             are
             all
             Glories
             )
             in
             his
             
             Operations
             and
             Effects
             ,
             in
             respect
             of
             which
             ,
             when
             they
             
               are
               seen
               ,
               admir'd
               ,
               acknowledg'd
               ,
               and
               ascrib'd
               to
               Him
            
             ;
             He
             is
             affirmed
             
               to
               be
               Glorified
            
             ,
             or
             to
             have
             Glory
             given
             him
             :
             and
             this
             properly
             .
             For
             so
             Cicero
             .
             
               —
               Est
               enim
               Gloria
               solida
               quaedam
               res
               &
               expressa
               ,
               non
               adumbrata
               ,
               &c.
               
               
            
          
           
             Indeed
             God
             is
             said
             to
             be
             Glorified
             ,
             or
             to
             have
             Glory
             given
             him
             ,
             either
             Passively
             and
             Objectively
             ,
             or
             else
             Actively
             and
             Formally
             .
             The
             Heavens
             above
             ,
             the
             Sun
             ,
             and
             Moon
             ,
             and
             Stars
             ,
             and
             also
             the
             Earth
             below
             ,
             the
             Minerals
             and
             Plants
             ,
             and
             mere
             Animals
             ,
             things
             that
             comprehend
             not
             the
             Divine
             Perfections
             ,
             but
             as
             objects
             onely
             represent
             and
             shew
             them
             ,
             do
             by
             interpretation
             give
             him
             Glory
             or
             Glorifie
             him
             in
             the
             first
             sense
             ;
             but
             Man
             himself
             ,
             in
             taking
             Rise
             from
             these
             to
             do
             so
             ,
             doth
             perform
             it
             in
             the
             second
             .
             But
             properly
             ,
             God
             is
             Glorious
             in
             the
             former
             ;
             but
             Glorified
             ,
             
             by
             the
             latter
             .
             The
             
               Invisible
               things
               of
               God
               ,
               are
               clearly
               seen
               in
               the
               things
               that
               are
               made
               ,
            
             &c.
             
             There
             's
             the
             One.
             How
             
               Excellent
               is
               thy
               Name
               in
               all
               the
               Earth
               ,
               there
               is
               the
               other
               .
            
             Other
             Beings
             are
             designed
             to
             Exhibit
             and
             Express
             Divine
             Glory
             ,
             but
             Man
             is
             made
             to
             view
             it
             ,
             and
             acknowledge
             it
             .
             
               All
               thy
               Workes
            
             praise
             thee
             ,
             but
             ,
             
               thy
               Saints
            
             bless
             thee
             .
          
           
             So
             Arrianus
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             So
             Seneca
             .
             
               —
               Nisi
               ad
               haec
               admitterer
               ,
               non
               fuerat
               operae
               praetium
               nasci
               .
               
            
          
        
         
           
           
             SECT
             .
             2.
             
          
           
             
               A
               Capitulation
               of
               the
               things
               to
               be
               discoursed
               .
               (
               1.
               )
               Man
               not
               an
               ultimate
               End
               ,
               evinced
               .
               1.
               
               From
               his
               dependency
               in
               Being
               ,
               and
               2.
               
               From
               his
               Faculties
               .
               That
               he
               is
               a
               mediate
               End
               conceded
               ,
               and
               argued
               from
               the
               authority
               of
               the
               Stoicks
               ,
               of
               Aristotle
               ,
               and
               of
               Cicero
               ,
               and
               by
               Reason
               ,
               from
               the
               Essential
               Notion
               of
               the
               world
               ,
               and
               the
               Doctrine
               of
               Signatures
               ,
            
          
           
             But
             to
             be
             more
             particular
             ,
             (
             as
             this
             Subject
             of
             Divine
             Finality
             ,
             which
             is
             of
             great
             importance
             ,
             and
             concernment
             ,
             doth
             engage
             us
             )
             I
             shall
             endeavour
             to
             evince
             distinctly
             .
             (
             1.
             )
             That
             Man
             is
             not
             his
             own
             End.
             (
             2.
             )
             That
             another
             ,
             One
             above
             in
             Heaven
             ,
             and
             the
             Origen
             and
             Source
             of
             all
             ,
             is
             it
             .
             And
             then
             (
             3.
             )
             That
             the
             infinite
             Transceudency
             of
             God
             ,
             or
             his
             highest
             Exaltation
             ,
             and
             Supremacy
             ,
             is
             
             the
             ground
             of
             his
             Finality
             ;
             which
             effected
             ,
             I
             shall
             shut
             up
             this
             Discourse
             in
             two
             or
             three
             Corollaries
             .
          
           
             And
             first
             ,
             
               That
               Man
               is
               not
               his
               own
               End
               ,
            
             is
             evident
             ;
             For
             as
             much
             as
             He
             
               is
               from
               another
            
             :
             The
             Son
             is
             from
             the
             Father
             ,
             and
             he
             from
             his
             ,
             and
             so
             along
             unto
             the
             first
             ,
             who
             being
             of
             the
             same
             kind
             ,
             is
             as
             dependent
             as
             the
             second
             ;
             so
             first
             ,
             and
             second
             ,
             and
             every
             one
             ,
             is
             from
             another
             ,
             and
             
               he
               is
               for
               another
            
             ,
             and
             not
             himself
             ,
             that
             is
             dependent
             ;
             and
             is
             not
             from
             himself
             ,
             but
             from
             another
             .
          
           
             But
             if
             this
             first
             evincement
             ,
             seem
             too
             Metaphysical
             and
             Delicate
             ,
             there
             is
             a
             second
             ,
             from
             the
             
               Humane
               Faculties
            
             and
             Powers
             ,
             which
             is
             more
             Harmonious
             ,
             and
             convincing
             .
             It
             is
             that
             Man
             himself
             is
             
               constituted
               for
               address
               to
               Good
               without
               him
               ,
            
             that
             he
             is
             a
             willing
             and
             affective
             Creature
             ;
             that
             is
             ,
             that
             he
             hath
             Will
             and
             Affections
             ,
             which
             inclining
             him
             to
             Things
             without
             ,
             
             transport
             him
             .
             Now
             it
             cannot
             be
             imagined
             ,
             that
             he
             should
             be
             his
             own
             End
             ,
             who
             is
             
               connaturally
               carried
               out
            
             to
             Good
             beyond
             himself
             ;
             it
             being
             utterly
             impossible
             ,
             that
             that
             should
             be
             a
             Terminative
             ,
             
               Central
               Being
            
             ,
             which
             hath
             
               Pondus
               in
               it
            
             ,
             and
             doth
             gravitate
             and
             weigh
             .
             That
             is
             off
             the
             Center
             which
             inclines
             and
             gravitates
             .
             Now
             the
             Will
             is
             
               Pondus
               animae
            
             ,
             and
             Love
             is
             Exstatical
             .
             Man
             is
             not
             his
             own
             end
             ,
             because
             he
             is
             not
             his
             own
             Good.
             He
             is
             an
             Appetent
             ,
             and
             inclining
             Being
             ;
             and
             therefore
             his
             Good
             is
             all
             without
             him
             ,
             because
             his
             Love
             ,
             and
             his
             Desire
             export
             him
             .
          
           
             I
             confess
             indeed
             He
             is
             
               the
               visible
               End
               of
               all
               inferiour
               Beings
               .
            
             For
             though
             I
             know
             Velleius
             ,
             [
             He
             in
             Cicero
             ]
             Carneades
             ,
             and
             many
             others
             ,
             do
             smartly
             argue
             on
             the
             contrary
             ;
             yet
             I
             also
             know
             ,
             he
             is
             acknowledg'd
             so
             by
             Aristotle
             ,
             by
             most
             other
             great
             Philosophers
             ,
             and
             generally
             ,
             all
             the
             Stoicks
             ,
             
             as
             we
             are
             told
             by
             Cicero
             
               —
               Sunt
               autem
               alii
               Philosophi
               ,
               &
               hi
               qūidem
               magni
               atque
               nobiles
               ,
               qui
               deorum
               mente
               ,
               atque
               ratione
               omnem
               mundum
               administrari
               &
               regi
               censeant
               :
               neque
               vero
               id
               solum
               ,
               sed
               etiam
               ab
               iisdem
               vitae
               hominum
               consuli
               ,
               &
               provideri
               .
               Nam
               &
               fruges
               &
               reliqua
               ,
               quae
               terra
               pariat
               ,
               &
               tempestates
               ,
               ac
               temporum
               varietates
               ,
               coelique
               mutationes
               ,
               quibus
               omnia
               quae
               terra
               gignat
               ,
               maturata
               pubescant
               a
               diis
               immortalibus
               
                 tribui
                 generi
                 humano
              
               putant
               :
               multaque
               quae
               dicentur
               in
               his
               libris
               ,
               colligunt
               quae
               talia
               sunt
               ,
               ut
               ea
               ipsa
               dii
               immortales
               
                 ad
                 usum
                 hominum
              
               fabricati
               paene
               videantur
               .
               Contra
               quos
               Carneades
               ,
               &c.
               
               
            
             And
             
               —
               An
               haec
               ,
               ut
               ferè
               dicitis
               ,
               
                 hominum
                 causa
              
               ,
               a
               deo
               constituta
               sunt
               ?
               &c.
               
               
            
          
           
             And
             ,
             beside
             the
             first
             of
             Genesis
             wherein
             we
             have
             the
             
               Charter
               of
               Dominion
            
             ;
             and
             the
             second
             ,
             wherein
             Adam
             in
             sign
             of
             his
             Propriety
             ,
             and
             Right
             over
             them
             ,
             imposeth
             
             Names
             and
             Titles
             on
             the
             Creatures
             ;
             there
             are
             two
             Considerations
             ,
             which
             abundantly
             confirm
             it
             .
          
           
             First
             ,
             The
             
               World
               ,
               it
               is
               called
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               for
               the
               Beauty
               ,
               Order
               ,
               Relations
               ,
               and
               Proportions
               in
               it
               ,
            
             but
             for
             which
             it
             were
             a
             Chaos
             ,
             a
             
               Tohu
               B●hu
            
             ,
             not
             a
             World
             ;
             and
             these
             in
             being
             Adaequate
             and
             proper
             Objects
             of
             the
             
               Rational
               and
               Humane
            
             Nature
             ,
             do
             evidently
             shew
             ,
             that
             it
             was
             made
             for
             this
             .
             It
             is
             the
             Order
             ,
             Relations
             ,
             and
             Proportions
             in
             the
             World
             ,
             that
             makes
             it
             ;
             and
             these
             are
             onely
             for
             the
             understanding
             ,
             which
             alone
             discernes
             them
             ;
             as
             Colours
             are
             for
             the
             sight
             ,
             and
             Sounds
             are
             for
             the
             hearing
             ,
             and
             Odours
             are
             for
             the
             smelling
             ,
             &c.
             
             There
             is
             nothing
             in
             the
             World
             ,
             but
             there
             is
             a
             Faculty
             in
             Man
             to
             reach
             it
             ;
             and
             Objects
             are
             for
             Faculties
             .
             And
             there
             are
             Entertainments
             in
             every
             Being
             in
             the
             World
             ,
             which
             are
             not
             so
             to
             any
             other
             but
             Man
             ;
             and
             therefore
             ,
             
             were
             not
             made
             for
             any
             other
             ,
             but
             for
             him
             .
             Every
             thing
             hath
             its
             Beauty
             ,
             its
             Order
             ,
             and
             its
             Relation
             to
             others
             ,
             which
             only
             Man
             discerneth
             .
             And
             Cicero
             noted
             it
             .
             
               —
               Nec
               verò
               illa
               parva
               vis
               naturae
               est
               ,
               rationisque
               quod
               unum
               hoc
               animal
               sentit
               quid
               sit
               Ordo
               ,
               quid
               deceat
               ,
               in
               factis
               dictisque
               quis
               sit
               modus
               .
               Itaque
               eorum
               ipsorum
               ,
               quae
               aspectu
               sentiuntur
               ,
               nullum
               aliud
               animal
               pulchritudinem
               ,
               venustatem
               ,
               convenientiam
               partium
               sentit
               .
               
            
          
           
             And
             secondly
             ,
             The
             Theory
             of
             
               Signatures
               ,
               which
               are
               but
               so
               many
               Hieroglyphicks
               ,
               or
               sacred
               Characters
               ,
               and
               Notes
               on
               things
               ,
               to
               intimate
               their
               Natures
               ,
            
             and
             Uses
             ,
             is
             another
             proof
             of
             it
             .
             For
             seeing
             there
             are
             such
             impressions
             made
             on
             things
             by
             Nature
             ,
             whereof
             he
             cannot
             doubt
             ,
             that
             hath
             attentively
             consider'd
             her
             ,
             and
             that
             they
             are
             intelligible
             unto
             Man
             ,
             and
             unto
             none
             beside
             ,
             it
             cannot
             be
             ,
             but
             that
             they
             were
             intended
             and
             alone
             intended
             
             for
             him
             .
             How
             eminent
             a
             Signature
             is
             on
             the
             Lujula
             ,
             or
             Wood-sorrel
             ?
             it
             exactly
             represents
             the
             Heart
             ,
             and
             is
             Cardiacal
             ,
             or
             proper
             for
             it
             .
             The
             Perforations
             of
             Hypericon
             ,
             import
             its
             uses
             .
             And
             not
             to
             mention
             the
             Aetites
             ,
             the
             Speckled
             Jasper
             ,
             and
             other
             Stones
             ;
             there
             are
             remarkable
             Resemblances
             on
             
               Pulmonaria
               maculosa
            
             ,
             or
             the
             Sage
             of
             Jerusalem
             ?
             on
             the
             
               Lesser
               Celondine
            
             ;
             on
             the
             Dragons
             ;
             on
             the
             common
             Pimpinel
             ,
             and
             on
             all
             the
             Orchiss
             ,
             &c.
             
             And
             there
             are
             Agreable
             Effects
             performed
             by
             them
             .
             Such
             as
             are
             curious
             may
             consult
             Crollius
             ,
             and
             other
             learned
             Writers
             .
          
        
         
           
           
             SECT
             .
             3.
             
          
           
             
               One
               above
               ,
               who
               is
               demonstrated
               the
               Maker
               of
               Man
               ,
               and
               other
               things
               ,
               is
               also
               evinced
               his
               End.
               (
               1.
               )
               From
               Congruity
               .
               (
               2.
               )
               The
               limitation
               of
               inferiours
               in
               their
               services
               of
               Man
               ,
               and
               (
               3.
               )
               from
               the
               Harmony
               of
               the
               World.
               
            
          
           
             But
             Man
             though
             he
             be
             the
             visible
             and
             immediate
             End
             of
             all
             things
             in
             the
             World
             ,
             yet
             ,
             not
             
               being
               the
               Author
               or
               Original
               of
               any
               in
               it
               ,
               He
               is
               obliged
               to
               asend
               to
               One
               above
               himself
               ,
            
             Who
             having
             made
             those
             other
             things
             ,
             and
             also
             so
             design'd
             them
             for
             Man
             ,
             as
             that
             he
             cannot
             but
             confess
             he
             could
             not
             do
             it
             for
             himself
             ,
             is
             to
             be
             acknowledged
             as
             much
             Superiour
             and
             above
             him
             in
             Efficiency
             and
             Power
             ,
             as
             in
             Beneficence
             and
             Bounty
             .
             And
             this
             is
             the
             
               second
               thing
               I
               promised
               to
               evince
               .
            
          
           
             For
             those
             other
             things
             are
             evidently
             ,
             
             
               for
               the
               use
               and
               ends
               of
               Man
               ,
               they
               are
               so
               apt
               and
               fit
               to
               them
            
             ;
             and
             consequently
             being
             for
             an
             End
             ,
             it
             cannot
             be
             ,
             but
             they
             must
             have
             an
             Efficient
             .
             [
             Whatsoever
             is
             for
             somewhat
             ,
             also
             is
             from
             somewhat
             ]
             and
             it
             cannot
             be
             from
             Man
             (
             that
             )
             they
             should
             be
             ,
             
               who
               is
               so
               indigent
            
             to
             live
             upon
             them
             ;
             it
             being
             unimaginable
             ,
             how
             a
             thing
             should
             be
             from
             him
             ,
             who
             cannot
             be
             himself
             without
             it
             .
             Now
             Man
             subsists
             on
             the
             Elements
             ,
             and
             on
             
               Elementary
               concretes
            
             .
          
           
             It
             remaineth
             then
             ,
             there
             
               is
               another
               Being
               they
               are
               from
               ,
            
             which
             is
             infinitely
             much
             above
             the
             Humane
             ;
             of
             which
             it
             is
             as
             well
             the
             Origen
             and
             Source
             ,
             as
             of
             those
             other
             .
             For
             seeing
             it
             is
             utterly
             impossible
             ,
             that
             Man
             himself
             should
             be
             unmade
             ,
             who
             
               cannot
               possibly
               subsist
               ,
               or
               be
               without
               the
               things
               made
            
             :
             'T
             is
             most
             agreable
             that
             he
             should
             have
             the
             making
             of
             him
             ,
             who
             hath
             the
             making
             of
             the
             
               things
               on
            
             which
             he
             lives
             .
             I
             say
             ,
             't
             is
             most
             
             rational
             ,
             that
             he
             should
             make
             Man
             ,
             if
             he
             be
             made
             (
             as
             he
             is
             proved
             to
             be
             )
             who
             ,
             by
             providing
             for
             him
             ,
             conserves
             him
             .
             Thus
             other
             things
             and
             Man
             himself
             ,
             lead
             us
             up
             to
             
               one
               above
               Man.
            
             
          
           
             Now
             ,
             admitting
             that
             Man
             hath
             such
             an
             Authour
             of
             his
             Being
             ,
             as
             is
             infinitely
             much
             above
             him
             ,
             (
             for
             he
             made
             him
             )
             and
             hath
             bountifully
             made
             all
             others
             ,
             to
             accommodate
             and
             serve
             him
             ;
             how
             can
             it
             be
             imagined
             ,
             but
             that
             he
             is
             for
             this
             ?
             For
             't
             is
             not
             to
             be
             thought
             ,
             that
             God
             ,
             who
             had
             so
             great
             considerations
             for
             another
             ,
             should
             incuriously
             neglect
             himself
             ,
             but
             that
             rather
             ,
             seeing
             he
             hath
             made
             so
             many
             things
             for
             Man's
             Ends
             ,
             he
             made
             Man
             ,
             and
             all
             things
             else
             for
             his
             own
             ,
             and
             
               in
               constituting
               Man
               a
               kind
               of
               God
               to
            
             them
             ,
             
             and
             so
             capacitating
             of
             him
             to
             receive
             Duties
             ,
             did
             but
             agreably
             instruct
             him
             in
             those
             other
             ,
             which
             he
             is
             to
             pay
             .
             For
             what
             he
             looketh
             for
             ,
             from
             those
             beneath
             him
             ,
             why
             
             should
             he
             refuse
             to
             one
             so
             much
             above
             him
             ,
             who
             made
             him
             for
             himself
             .
          
           
             And
             that
             he
             hath
             done
             so
             ,
             the
             Humane
             Faculties
             do
             further
             shew
             ,
             For
             as
             much
             as
             
               Man
               hath
               both
               a
               mind
            
             and
             
               Understanding
               capable
               of
               apprehending
               God
               ,
               and
               of
               conversing
               with
               him
               ,
               and
               a
               will
               also
               as
               capable
            
             of
             weighing
             and
             inclining
             to
             him
             ;
             and
             what
             other
             demonstration
             can
             a
             Man
             expect
             in
             Nature
             ,
             of
             his
             being
             formed
             to
             maintain
             an
             intercourse
             with
             God
             ,
             to
             glorifie
             him
             in
             the
             World
             ,
             and
             to
             recognize
             him
             as
             the
             first
             Efficient
             ,
             and
             the
             last
             End
             ,
             as
             Allmighty
             ,
             and
             All-Good
             ,
             and
             by
             doing
             it
             to
             be
             conformed
             to
             him
             ,
             but
             that
             he
             is
             inabled
             and
             proportion'd
             by
             him
             to
             do
             so
             ?
             What
             Evidence
             we
             have
             to
             convince
             us
             ,
             that
             the
             Eye
             was
             made
             to
             see
             colours
             ,
             that
             very
             same
             we
             have
             to
             prove
             that
             our
             understandings
             and
             Wills
             were
             ordain'd
             to
             converse
             with
             God
             :
             for
             we
             can
             Apprehend
             
             him
             ,
             Love
             him
             ,
             Desire
             him
             ,
             and
             Delight
             in
             him
             ,
             and
             therefore
             were
             ordained
             to
             do
             so
             .
             Porphyrie
             is
             full
             ,
             this
             is
             that
             Mans
             End.
             
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             But
             Iamblicus
             is
             fuller
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             This
             is
             abundantly
             confirm'd
             ,
             in
             that
             
               Inferiour
               Beings
               are
               so
               confin'd
               and
               qualified
               in
               their
               services
               to
               Man
               ,
            
             that
             they
             do
             him
             none
             ,
             but
             in
             Dependance
             on
             a
             Superiour
             .
             For
             instance
             ,
             the
             Soil
             it self
             ,
             for
             all
             the
             pains
             and
             industry
             the
             Husband
             man
             is
             at
             in
             cultivating
             and
             
             manuring
             it
             ,
             will
             afford
             him
             nothing
             without
             
               the
               Rain
               from
               Heaven
            
             ,
             which
             makes
             the
             fruitful
             Seasons
             .
             And
             who
             holds
             the
             Key
             of
             Rain
             but
             God
             ?
             
             The
             Athenians
             acknowledg'd
             it
             ;
             they
             own'd
             a
             
               Jupiter
               Pluvius
            
             .
             
             [
             So
             Pausanias
             tells
             us
             ]
             and
             also
             the
             Arcadians
             ,
             who
             saught
             it
             of
             him
             ,
             
             when
             they
             needed
             it
             .
             In
             a
             word
             all
             Greece
             acknowledged
             it
             ,
             when
             destitute
             of
             rain
             ,
             they
             sent
             to
             Delphos
             .
             The
             same
             Pausanias
             reports
             the
             whole
             passage
             .
             
               —
               Cum
               diuturna
               siccitate
               Graecia
               labor
               aret
               ac
               non
               minus
               reliqua
               ,
               quae
               extra
               Isthmum
               est
               ,
               Graecia
               quamtota
               Peleponnesus
               caelestium
               aquarum
               penuria
               affecta
               esset
               ,
               missi
               Delphos
               sunt
               ,
               qui
               ex
               oraculo
               calamitatis
               causam
               ac
               remedium
               cognoscerent
               ,
               &c.
               
               
            
          
           
             This
             is
             the
             very
             Argument
             by
             which
             the
             great
             
               Apostle
               doth
               establish
               the
               belief
               of
               both
               the
               Divine
               Being
               and
               Beneficence
               among
               the
               Lystrians
               ,
            
             when
             (
             as
             the
             Text
             implies
             )
             
             by
             way
             of
             obviation
             to
             the
             Doctrines
             of
             the
             Zabi
             ,
             and
             others
             ,
             who
             ascrib'd
             them
             unto
             their
             vanities
             and
             Idols
             ,
             he
             asserteth
             Rain
             from
             Heaven
             and
             fruitful
             Seasons
             made
             by
             it
             ,
             to
             proceed
             from
             God
             alone
             ,
             who
             is
             the
             Living
             and
             Almighty
             .
             For
             ,
             sayes
             he
             ,
             they
             Witness
             for
             Almighty
             God
             [
             
               He
               left
               not
               himself
               without
               Witness
            
             ]
             That
             he
             is
             above
             ,
             that
             he
             is
             gracious
             and
             benign
             ,
             and
             that
             by
             reserving
             in
             his
             own
             power
             ,
             things
             so
             absolutely
             necessary
             both
             for
             humane
             subsistance
             ,
             and
             for
             that
             of
             all
             things
             living
             ,
             he
             doth
             at
             once
             remind
             us
             of
             the
             indissolvable
             and
             strict
             dependance
             ,
             which
             we
             all
             have
             on
             him
             ,
             and
             also
             of
             the
             Deference
             and
             Duty
             we
             owe
             him
             .
             If
             God
             give
             gifts
             ,
             we
             owe
             acknowledgements
             ;
             Rain
             and
             fruitful
             Seasons
             come
             down
             ,
             and
             therefore
             Man
             must
             look
             up
             .
             The
             year
             makes
             the
             encrease
             ;
             but
             God
             makes
             the
             year
             .
             This
             the
             Gentiles
             acknowledg'd
             .
             
               Jupiter
               Pluvius
               had
               an
               Altar
            
             .
          
           
           
             So
             Pausanias
             .
             
               Est
               item
               ara
               ibidem
               alia
               ,
               ad
               quam
               Jovi
               ,
               quem
               modò
               Pluvium
               ,
               modo
               Innoxium
               appellant
               ,
               rem
               divinam
               faciunt
               .
               
            
          
           
             And
             the
             Ancients
             paid
             their
             
               first
               Fruits
            
             .
          
           
             So
             Porphyrie
             .
             
               —
               Sect.
               27.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             and
             he
             thought
             it
             reasonable
             ,
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             And
             in
             fine
             the
             
               Harmony
               of
               things
               evinces
               it
            
             ;
             there
             is
             a
             visible
             subordination
             in
             the
             world
             ,
             of
             the
             lower
             to
             the
             higher
             Region
             :
             This
             Earth
             depends
             on
             Heaven
             ;
             the
             motions
             of
             Celestial
             Bodies
             ,
             inspire
             and
             continue
             those
             of
             the
             Earthly
             ,
             the
             Sun
             by
             its
             accesse
             unto
             us
             ,
             and
             its
             removal
             from
             us
             ,
             makes
             the
             Seasons
             ;
             Particular
             causes
             ,
             those
             are
             here
             below
             ,
             but
             all
             the
             universal
             are
             above
             ,
             as
             who
             would
             say
             ,
             the
             cause
             
               of
               all
               is
               there
            
             .
          
        
         
           
           
             SECT
             .
             4.
             
          
           
             
               The
               Supremacy
               of
               God
               the
               Ground
               of
               his
               Finality
               ,
               evinc'd
               to
               be
               so
               Harmonically
               .
            
          
           
             And
             't
             is
             most
             apparent
             from
             what
             I
             have
             already
             argued
             ,
             that
             
               it
               is
               the
               infinite
               Transcendency
               ,
               Supremacy
               ,
               Superlative
               Eminency
               of
               Almighty
               God
            
             (
             which
             I
             promis'd
             to
             demonstrate
             in
             the
             third
             place
             )
             that
             is
             the
             
               Ground
               of
               his
               Finality
            
             :
             That
             therefore
             he
             alone
             is
             the
             Ultimate
             and
             furthest
             end
             of
             all
             things
             ,
             because
             he
             is
             most
             Eminent
             and
             High
             ,
             and
             
               One
               above
               them
               all
            
             .
          
           
             To
             confirm
             this
             ,
             I
             shall
             but
             offer
             one
             consideration
             (
             more
             then
             what
             I
             have
             already
             )
             That
             there
             is
             a
             visible
             Subordination
             and
             Design
             in
             things
             ;
             that
             the
             Earth
             is
             for
             the
             Grass
             ,
             the
             Grass
             is
             for
             the
             Beasts
             ,
             the
             Beasts
             ,
             and
             Grass
             ,
             and
             Earth
             ,
             are
             for
             Man
             ;
             one
             thing
             for
             another
             
             but
             all
             in
             such
             Relation
             ,
             that
             what
             is
             Higher
             and
             Superiour
             ,
             is
             the
             End
             of
             what
             is
             Lower
             and
             Inferiour
             ;
             The
             Earth
             is
             for
             the
             Vegetables
             ,
             the
             Vegetables
             for
             the
             Sensibles
             ,
             the
             Sensibles
             are
             for
             the
             Rationals
             ,
             the
             Lower
             for
             the
             Higher
             ;
             and
             therefore
             the
             Rational
             and
             all
             for
             the
             Highest
             .
             All
             for
             God
             ,
             and
             
               Hosea's
               climax
            
          
           
             intimates
             it
             .
          
        
         
           
             SECT
             .
             5.
             
          
           
             
               Three
               Corollaries
               deduc'd
               (
               1
               ,
               )
               Man
               ought
               to
               be
               at
               God's
               dispose
               .
               Hard
               Apprehensions
               of
               God
               anticipated
               .
               Epictetus
               urged
               .
               (
               2.
               )
               All
               ought
               ultimately
               to
               be
               referr'd
               to
               to
               God's
               Glory
               ,
               and
               how
               that
               is
               done
               .
               God
               to
               be
               injoyed
               ,
               not
               used
               .
               Wherein
               Blessedness
               consists
               .
            
          
           
             And
             first
             it
             Evidently
             followes
             ,
             that
             if
             Almighty
             God
             be
             Man's
             End
             ,
             he
             ought
             to
             be
             his
             Measure
             :
             and
             that
             't
             is
             infinitely
             more
             agreable
             
             
               that
               man
               should
               absolutely
               be
               at
               Gods
               dispose
               and
               beck
               ,
               than
               that
               the
               Beasts
               should
               be
               at
               Man's
            
             ;
             he
             being
             infinitely
             more
             inferiour
             unto
             God
             ,
             than
             the
             meanest
             Creatures
             are
             to
             him
             .
             And
             what
             if
             God
             had
             loved
             Esau
             lesse
             than
             Jacob
             ,
             and
             make
             his
             power
             known
             in
             some
             ,
             &c.
             
          
           
             What
             ?
             are
             Inferiour
             Animals
             so
             much
             at
             Man's
             will
             ,
             as
             that
             they
             live
             and
             die
             at
             his
             dispose
             and
             pleasure
             ,
             and
             shall
             Man
             himself
             repine
             to
             be
             at
             Gods
             ?
             bethink
             thy self
             a
             little
             ,
             O
             thou
             Man
             that
             murmurest
             ,
             is
             not
             he
             thy
             Maker
             ?
             Thou
             art
             not
             thy
             Beasts
             ,
             which
             yet
             thou
             travellest
             ,
             labourest
             ,
             slaughterest
             ,
             and
             fattest
             but
             for
             slaughter
             .
             Doth
             not
             he
             support
             thee
             in
             thy
             Being
             ,
             which
             he
             first
             gave
             thee
             ?
             Hast
             thou
             any
             thing
             that
             is
             not
             his
             ?
             Who
             then
             art
             thou
             ,
             O
             Man
             ,
             that
             durst
             dispute
             ?
             
               Hath
               not
               the
               Potter
               power
               over
               the
               clay
               ?
            
             Shall
             not
             that
             be
             reason
             for
             God
             ,
             which
             is
             for
             thee
             ?
             to
             do
             
             with
             his
             own
             ,
             as
             he
             lists
             ?
             The
             Beasts
             are
             made
             for
             thee
             ;
             but
             thou
             thy self
             for
             God.
             
          
           
             Remember
             Epictetus
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             And
             Secondly
             ,
             If
             God
             be
             our
             ultimate
             and
             furthest
             End
             ,
             it
             will
             become
             us
             to
             refer
             in
             all
             things
             to
             him
             ,
             
               whether
               we
               cat
               or
               drink
               ,
               or
               what
               ever
               we
               do
               ;
               let
               all
               be
               done
               to
               the
               glory
               of
               God
            
             ;
             which
             as
             we
             then
             perform
             Actually
             ,
             when
             in
             doing
             any
             thing
             we
             actually
             do
             mind
             it
             ,
             so
             we
             also
             then
             implicitely
             
             and
             virtually
             at
             least
             do
             so
             ,
             when
             we
             perform
             all
             as
             he
             will
             have
             us
             according
             to
             the
             Gospel
             Rule
             ;
             for
             example
             ,
             when
             we
             eat
             and
             drink
             moderately
             ,
             temperately
             ,
             justly
             ,
             and
             as
             the
             Gospel
             doth
             oblige
             us
             with
             due
             acknowledgement
             and
             giving
             of
             thanks
             .
          
           
             Hear
             Arrianus
             .
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
          
           
             Finally
             if
             God
             be
             our
             ultimate
             and
             last
             End
             ,
             we
             are
             not
             to
             imagine
             
               we
               may
               use
               him
               as
               an
               instrument
               and
               means
               to
               rise
               by
               ,
            
             as
             those
             who
             make
             Religion
             ,
             but
             a
             point
             of
             interest
             ,
             a
             Tool
             of
             State
             ,
             or
             else
             a
             Stale
             to
             other
             Matters
             ;
             he
             is
             an
             End
             and
             not
             a
             Means
             .
             But
             ,
             we
             must
             consider
             him
             ,
             as
             the
             only
             Maker
             of
             our
             utmost
             Happiness
             ,
             and
             as
             that
             central
             ,
             infinite
             ,
             and
             comprehensive
             Good
             ,
             who
             being
             infinitely
             
               blessed
               in
               conversing
               with
               himself
               ,
               and
               in
               enjoying
               
               of
               his
               own
               Fulness
               ,
            
             doth
             render
             others
             
               so
               by
               their
               enjoyments
               of
               him
               ,
               and
               converses
               with
               him
               .
            
             Blessedness
             is
             nothing
             but
             a
             
               State
               of
               aggregation
               of
               all
               Good
               ,
            
             and
             he
             is
             in
             it
             ,
             that
             hath
             a
             ful
             enjoyment
             and
             fruition
             of
             God.
             God
             is
             all
             Good.
             He
             is
             self
             happy
             ;
             Happy
             Essendo
             ,
             We
             are
             happy
             in
             him
             ,
             by
             
               Union
               &
               conjunction
            
             to
             him
             ,
             happy
             Fruendo
             .
          
           
             He
             that
             is
             joyned
             unto
             the
             Lord
             is
             one
             Spirit
             .
          
           
             So
             Porphyrie
             .
             
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               
            
          
           
             So
             Seneca
             ,
             
               —
               Virtus
               quam
               affectamus
               magnifica
               est
               .
               Non
               quia
               
                 per
                 se
                 beatum
              
               est
               ,
               malo
               caruisse
               ;
               sed
               quia
               animum
               laxat
               ,
               ac
               praeparet
               ad
               cognitionem
               coelestium
               ,
               dignumque
               efficit
               ,
               qui
               in
               CONSORTIUM
               DEI
               veniat
               ,
               
            
          
        
      
       
         FINIS
         .
      
    
     
       
         
         
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           Collins
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           The
           Way
           to
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           represented
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             Glanvil
          
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           A
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           Answer
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             Mr.
             Henry
             Stubbe
          
           the
           Doctor
           of
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             Jos.
             Glanvil
          
           :
           Octavo
           .
           Price
           
             1.
             s.
             6.
             d.
          
           
        
         
           The
           Life
           and
           death
           of
           
             Mr.
             George
             Herbert
          
           the
           excellent
           Author
           of
           the
           Divine
           Poems
           .
           Written
           by
           
             Iz.
             Walton
          
           :
           Octavo
           .
           Price
           
             1.
             s.
          
           
        
         
           A
           Discourse
           of
           the
           forbearance
           or
           penalties
           ,
           which
           a
           due
           Reformation
           requires
           by
           
             Herbert
             Thorndike
          
           one
           of
           the
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           of
           
             Westminster
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             8●
          
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           Conference
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           is
           discoursed
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           The
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           justified
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           Apostolical
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           famous
           Divines
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           Seas
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           Right
           Reverend
           the
           late
           Lord
           Bishop
           of
           Duresm
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           with
           a
           Preface
           written
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           Sir
           
             Henry
             Yelverton
          
           Barronet
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           Octavo
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           Collection
           of
           Sermons
           preached
           before
           the
           King
           at
           White-hall
           by
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           Right
           Reverend
           Father
           in
           God
           ,
           Seth
           L.
           Bishop
           of
           Sarum
           ,
           now
           in
           the
           Press
           .
        
         
           FINIS
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A30636-e780
           
             Plat.
             in
             Politic.
             
          
           
             Vid.
             &
             Stuckium
             de
             sacr
             .
             &
             sacrif
             .
          
           
             Bodin
             de
             Rep.
             lib.
             1.
             c.
             5.
             
             Num.
             34.
             35.
             
          
           
             Pausan.
             in
             Lacon
             .
          
           
             Nic.
             Leonic
             .
             Thom.
             de
             varia
             hist.
             liq
             .
             3.
             cap.
             33.
             
          
           
             *
             So
             the
             Author
             ,
             but
             better
             Pharmaca
             .
          
           
             De
             var.
             hist
             lib.
             3.
             c.
             106.
             
          
           
             *
             Or
             rather
             Catharma
             and
             Pha●macon
             .
          
           
             Platon
             .
             Politic
             .
          
           
             Id.
             in
             Philebo
             .
          
           
             Ibid.
             
          
           
             Max.
             Tyr.
             Dissert
             .
             2●
             .
          
           
             Plato
             in
             Politic.
             
          
           
             Hierocl
             .
             in
             Carm.
             Pythag
             .
             p.
             in
             princip
             .
          
           
             Max
             Tyr.
             dissert
             .
             22.
             
          
           
             Plat.
             de
             legib
             .
             lib.
             10.
             
             Id
             in
             Epinom
             .
          
           
             Xenoph.
             de
             fact
             &
             dict
             .
             Socrat.
             lib.
             1.
             
          
           
             Cicer
             de
             nat
             .
             Deor.
             lib.
             2.
             
          
           
             Apul
             Florid
             .
             lib.
             
          
        
         
           Notes for div A30636-e2970
           
             Arist.
             de
             ●o
             ib.
             l.
             1.
             c.
             1
             ,
          
           
             ●d
             l.
             5.
             
          
           
             Vide
             Plutar
             de
             Placit
             .
             Philosoph
             .
             l
             1.
             c.
             5.
             
          
           
             De'
             
             Nat
             Deor.
             lib.
             1.
             
          
        
         
           Notes for div A30636-e4460
           
             Vide
             Arist.
             ubi
             supra
             .
          
           
             Iambl
             .
             de
             vit
             .
             Pythag.
             c.
             32.
             
          
           
             *
             Xenoph.
             de
             fact
             .
             et
             dict
             .
             Socrat.
             l.
             1.
             
             Bessarione
             interprete
             .
             Vid.
             Socrat.
             orat
             .
             apud
             Indic
             .
             in
             Cicer.
             Tusc.
             Quest.
             l.
             1.
             
          
           
             Diog.
             Laer.
             de
             vit
             .
             l.
             5
             
          
           
             Cic.
             de
             nat
             .
             Deor
             lib.
             1.
             
          
           
             Cic.
             Tusc.
             Quest.
             l.
             1.
             
          
           
             —
             de
             nat
             Deor.
             lib.
             2.
             
          
           
             Ibid.
             
          
           
             Senec.
             de
             pro
             id
             .
             c.
             1.
             
          
           
             —
             natural
             .
             Quaest.
             l.
             1.
             
          
           
             Ibid.
             
          
           
             Arrian
             .
             Epict.
             de
             provid
             .
             cap.
             6.
             lib.
             1.
             
          
           
             Hier.
             in
             Carm.
             Pythag
             .
          
           
             Plutarch
             .
             de
             Stoic
             .
             contrar
             .
             Jano
             Carnario
             interpr
             .
          
           
             Apul.
             de
             mundo
             .
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Apul.
             de
             dogm
             .
             Platonis
             .
          
           
             Cic.
             de
             nat
             Deor.
             lib.
             1
             
          
           
             Cicer.
             de
             nat
             .
             deor
             .
             lib.
             1.
             
          
           
             Apul.
             de
             dogm
             .
             Platon
             ubi
             susupra
             .
             Plutarch
             .
             de
             Fato
             .
          
           
             Plutarch
             .
             Symposiac
             .
             lib.
             8.
             quaest
             .
             1.
             
          
           
             Senec.
             de
             Provid
             .
             c.
             1.
             
          
           
             Chrysip
             in
             Plutarch
             .
             Apul
             de
             mundo
             .
             Senec.
             nat
             .
             quae
             st
             .
             vid.
             omnes
             ubi
             supra
             .
          
           
             Cicer.
             de
             nat
             deor
             .
             lib.
             ●
             .
          
           
             Cic.
             de
             legib
             .
             lib
             1.
             
          
           
             Cic.
             de
             legib
             lib
             2.
             
          
           
             Cic.
             de
             nat
             deor
             .
             lib.
             2.
             
          
           
             Ki●cher
             .
             Magnet
             .
             l.
             1
             par
             .
             2.
             
          
           
             Id
             in
             〈◊〉
             exstat
             Vid.
             Cicer.
             de
             nat
             .
             deor
             .
             lib.
             2.
             cum
             〈◊〉
             aliis
             .
          
           
             Herberts
             travels
             ,
             lib.
             1.
             
             L'Blancs
             travels
             ,
             par
             .
             3.
             c.
             Sandys
             travels
             ,
             l.
             2.
             &c.
             
          
           
             Cic.
             de
             leg
             .
             lib.
             2.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Senec.
             de
             Provid
             .
             cap.
             4.
             
          
           
             Porphyr
             de
             antro
             Nym.
             
          
           
             〈…〉
             .
          
           
             Cic.
             de
             nat
             .
             Deor.
             lib.
             3.
             
          
           
             Suet●n
             in
             vit
             .
             Octav.
             Aug●st
             .
          
           
             Senec.
             cur
             .
             〈…〉
             
          
           
             Plutarch
             de
             consolat
             .
             ad
             Apoll
             
          
           
             Epict
             in
             Enchirid
             .
             cap.
             24.
             
          
           
             Arrian
             .
             Epict.
             lib.
             c.
             6.
             
          
           
             Senec.
             cur
             .
             bon
             .
             vi●
             .
             mal
             .
             fiant
             .
             cap.
             ●
             .
          
           
             Orat.
             ad
             Iudic.
             in
             Cicer.
             Tusc.
             Qu●st
             l.
             1
             .
          
           
             Senec.
             cur
             .
             bon
             .
             vir
             .
             mal
             .
             fiant
             .
             cap.
             5.
             
          
           
             Senec
             de
             vit
             .
             beat
             .
             cap.
             24.
             
             Vide
             Arrian
             .
             in
             Epict.
             suo
             .
             lib.
             4.
             cap.
             6.
             per
             totum
             .
          
           
             Arrian
             .
             Epict.
             lib
             4.
             cap.
             7.
             
          
           
             Senec.
             de
             Pro.
             id
             .
             c.
             3.
             
          
           
             Senec.
             de
             vit
             .
             beat
             .
             cap.
             14.
             
          
           
             Sen.
             de
             vit
             .
             beat
             .
             cap.
             7.
             
          
           
             cap.
             9.
             
          
           
             Homer
             .
             Odiss
             .
             ●
             .
          
           
             Epithal.
             Pelei
             &
             Thetid
             .
          
           
             Hierocl
             .
             in
             carm
             .
             Py.
             thag
             .
          
           
             〈…〉
             
          
           
             Hierocl
             .
             in
             Carm.
             Pythag
             .
          
           
             Arrian
             .
             Epict.
             lib.
             1
             c.
             6.
             
          
           
             Plutarch
             .
             de
             iis
             qui
             car●a
             Num.
             corrip
             
          
           
             Plutarch
             .
             in
             Platonic
             .
             Question
             .
          
           
             Boet.
             lib.
             1
             Pros.
             ●
             .
          
           
             Hierocl
             .
             in
             Carm.
             Pythag
             .
          
           
             Plutarch
             .
             C.
             Marc.
             Coriolanus
             .
          
           
             Cicer
             de
             nat
             deor
             .
             lib.
             2.
             
          
           
             Cic.
             de
             nat
             Deor.
             lib.
             1
             
          
           
             Ibid.
             
          
           
             Apul.
             de
             Mundo
             .
          
           
             Arrian
             .
             Epict.
             lib.
             1.
             cap.
             7.
             
          
           
             Senec.
             cur
             .
             bon
             .
             vir
             .
             mal
             .
             fiant
             .
             cap.
             5.
             
          
           
             Plutarch
             .
             de
             superstit
             .
          
           
             Porphyr
             de
             Abstinent
             .
             lib.
             2.
             
          
           
             Pausan.
             in
             Arcad.
             
          
           
             Porphyr
             .
             de
             Abstinent
             .
             l.
             2.
             
             Sect.
             24.
             
          
           
             Iamblic
             .
             in
             vit
             .
             Pythag.
             
          
           
             Ibid.
             
          
           
             Boet.
             de
             Consolat
             .
             Philosoph
             .
             lib.
             3.
             met
             .
             1.
             
          
        
         
           Notes for div A30636-e16610
           
             Apul.
             de
             Mundo
             
          
           
             Plutarch
             .
             advers
             .
             Cototen
             .
          
           
             Boet.
             lib.
             1.
             
             Pros.
             6.
             
          
           
             De
             〈◊〉
             lib.
             1.
             c.
             12.
             
          
           
             Cicer.
             Tusc.
             Quaest.
             l.
             3.
             
          
           
             Senec.
             nat
             .
             Quaest
             l.
             1.
             praefat
             .
          
           
             Cicer
             de
             nat
             .
             deor
             .
             lib.
             1.
             
          
           
             Ibid.
             
          
           
             Cicer.
             de
             Offic.
             lib.
             1.
             
          
           
             Iamblic
             .
             in
             Protrept
             .
          
           
             Porphyr
             .
             de
             Abstinent
             .
             l.
             1.
             
             Sect.
             29
             
          
           
             Iamblic
             .
             Protrept
             .
             cap.
             3.
             
          
           
             Pausan.
             in
             Attic.
             
          
           
             Pausan.
             in
             Corinthiac
             .
          
           
             Idem
             in
             Arcad.
             
          
           
             Id.
             in
             Corinthiac
             .
             Romul
             .
             Amasaeo
             .
             Interpret
             .
          
           
             In
             Attic.
             
          
           
             Porphyr
             .
             de
             Abstinent
             .
             Sect.
             27.
             
          
           
             Ibid.
             Sect.
             24.
             
          
           
             Epict
             in
             Enchirid
             .
             cap.
             77
             ,
             78
             ,
             79.
             
          
           
             Arrian
             .
             Epict
             lib.
             1.
             ●ap
             .
             15.
             
          
           
             Porphyr
             .
             Sentent
             par
             2.
             
             Sect.
             34.
             
          
           
             Senec.
             nat
             .
             Quast
             l.
             1.
             praefat
             .