The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
         Baxter, Richard, 1615-1691.
      
       
         
           1667
        
      
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             The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
             Baxter, Richard, 1615-1691.
          
           [37], 604 p. : port.
           
             Printed by R. White for Fran. Titon ...,
             London :
             1667.
          
           
             Errata on p. [37].
             Reproduction of original in British Library.
             Marginal notes in Latin.
          
        
      
    
     
       
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           Natural theology -- Early works to 1800.
           Apologetics -- Early works to 1800.
           Apologetics -- History -- 17th century.
        
      
    
     
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             portrait
          
        
         
           Farewell
           vain
           World
           !
           As
           thou
           hast
           been
           to
           me
        
         
           Dust
           &
           a
           Shadow
           ;
           those
           I
           leave
           with
           thee
           :
        
         
           The
           unseen
           Vitall
           Substance
           I
           committ
        
         
           To
           him
           that
           's
           Substance
           ,
           Light
           &
           Life
           to
           it
           .
        
         
           The
           Leaves
           &
           Fruit
           here
           dropt
           are
           holy
           seed
           ,
        
         
           Heaven's
           heirs
           to
           generate
           ;
           to
           heale
           &
           feed
           :
        
         
           Them
           also
           thou
           wilt
           flatter
           &
           molest
        
         
           But
           shalt
           not
           keep
           from
           Everlasting
           Rest
           .
        
      
       
         
         
           THE
           REASONS
           OF
           THE
           Christian
           Religion
           .
        
         
           The
           FIRST
           PART
           ,
           OF
           GODLINESS
           :
           Proving
           by
           
             NATVRAL
             EVIDENCE
          
           the
           Being
           of
           GOD
           ,
           the
           Necessity
           of
           
             HOLINESS
             ▪
          
           and
           a
           
             future
             Life
          
           of
           Retribution
           ;
           the
           Sinfulness
           of
           the
           World
           ;
           the
           Desert
           of
           Hell
           ;
           and
           what
           hope
           of
           Recovery
           Mercies
           intimate
           .
        
         
           The
           SECOND
           PART
           ,
           OF
           CHRISTIANITY
           :
           Proving
           by
           
             Evidence
             Supernatural
          
           and
           Natural
           ,
           the
           certain
           Truth
           of
           the
           
             CHRISTIAN
             Belief
          
           :
           and
           answering
           the
           Objections
           of
           Vnbelievers
           .
        
         
           First
           meditated
           for
           the
           well-setling
           of
           his
           own
           Belief
           ;
           and
           now
           published
           for
           the
           benefit
           of
           others
           ,
           By
           RICHARD
           BAXTER
           .
        
         
           It
           openeth
           also
           the
           true
           Resolution
           of
           the
           Christian
           Faith.
           
        
         
           Also
           an
           APPENDIX
           ,
           defending
           the
           Soul's
           Immortality
           against
           the
           Somatists
           or
           Epicureans
           ,
           and
           other
           Pseudo-philosophers
           .
        
         
           LONDON
           ,
           Printed
           by
           
             R.
             White
          
           ,
           for
           
             Fran.
             Titon
          
           ,
           at
           the
           
             three
             Daggers
          
           in
           Fleet-street
           .
           1667.
           
        
      
       
         
         
         
           TO
           THE
           CHRISTIAN
           READER
           .
        
         
           BEcause
           there
           are
           some
           ,
           who
           judging
           of
           others
           by
           themselves
           ▪
           will
           say
           what
           need
           this
           labour
           among
           Christians
           ,
           to
           prove
           a
           God
           ,
           a
           Life
           to
           come
           ,
           and
           the
           Truth
           of
           the
           Gospel
           ?
           Or
           at
           least
           what
           need
           is
           there
           of
           it
           ,
           after
           so
           much
           already
           written
           ?
           I
           take
           my self
           obliged
           to
           give
           you
           an
           account
           of
           this
           attempt
           :
           For
           my
           own
           Reason
           is
           much
           against
           over-doing
           ,
           and
           wasting
           our
           little
           time
           in
           things
           superfluous
           ;
           which
           is
           but
           enough
           for
           necessary
           things
           :
           But
           it
           hath
           recorded
           this
           among
           the
           
             indubitata
             ;
             Boni
             rarò
             nimis
             ;
             optimi
             nunquam
             ;
             indifferentes
             saepissimè
             mali
             semper
             .
          
        
         
           The
           true
           Reasons
           of
           this
           work
           ,
           are
           no
           fewer
           than
           these
           following
           .
           
             1.
             
             Quod
             cogitamus
             ,
             loquimur
             :
          
           That
           which
           is
           most
           and
           deepest
           in
           my
           thoughts
           ,
           is
           aptest
           to
           break
           forth
           to
           others
           .
           Man
           is
           a
           communicative
           Creature
           .
           Though
           it
           be
           to
           my
           shame
           ,
           I
           must
           confesse
           ,
           that
           necessity
           ,
           through
           perplexed
           thoughts
           ,
           hath
           made
           this
           Subject
           much
           of
           my
           Meditations
           :
           It
           is
           the
           Subject
           which
           I
           have
           found
           most
           necessary
           and
           most
           usefull
           to
           my self
           .
           And
           I
           have
           reason
           enough
           to
           think
           ,
           that
           many
           others
           may
           be
           as
           weak
           as
           I.
           And
           I
           
           would
           fain
           have
           those
           partake
           of
           my
           satisfaction
           ,
           who
           have
           partaked
           of
           my
           difficulties
           .
        
         
           2.
           
           I
           perceive
           ,
           that
           because
           it
           is
           taken
           for
           a
           shame
           ,
           to
           doubt
           of
           our
           Christianity
           and
           the
           Life
           to
           come
           ,
           this
           hindereth
           many
           from
           uttering
           their
           doubts
           ,
           who
           never
           get
           them
           well
           resolved
           ,
           but
           remain
           half
           Infidels
           within
           ,
           whilest
           the
           Ensigns
           of
           Christ
           are
           hanged
           without
           ;
           and
           need
           much
           help
           ,
           though
           they
           are
           ashamed
           to
           tell
           their
           needs
           :
           And
           prudent
           Charity
           will
           relieve
           those
           who
           are
           ashamed
           to
           beg
           .
        
         
           3.
           
           As
           the
           true
           knowledge
           of
           God
           ,
           is
           the
           beginning
           and
           maintainer
           of
           all
           holinesse
           and
           honesty
           of
           Heart
           and
           Life
           ;
           so
           latent
           Atheisme
           and
           Infidelity
           in
           the
           mindes
           of
           Hypocrites
           in
           the
           Church
           ,
           is
           the
           root
           of
           their
           prophanenesse
           ,
           dishonesty
           and
           wickednesse
           .
           Did
           they
           seriously
           Believe
           as
           Christians
           ,
           they
           would
           not
           live
           as
           the
           Enemies
           of
           Christianity
           !
           I
           take
           it
           therefore
           to
           be
           the
           surest
           and
           most
           expeditious
           Cure
           of
           the
           security
           ,
           presumption
           ,
           pride
           ,
           perfidiousnesse
           ,
           sensuality
           ,
           and
           wickednesse
           of
           these
           Hypocrites
           ,
           to
           convince
           them
           that
           there
           is
           a
           God
           ,
           and
           a
           Life
           to
           come
           ,
           and
           that
           the
           Gospel
           is
           true
           .
        
         
           4.
           
           And
           this
           prophaneness
           and
           sensuality
           tendeth
           to
           
             greater
             Infidelity
          
           .
           They
           that
           will
           not
           live
           as
           they
           profess
           to
           Believe
           ,
           may
           most
           easily
           be
           drawn
           to
           Believe
           and
           profess
           ,
           as
           they
           are
           willing
           to
           live
           .
           And
           therefore
           this
           Prognostick
           commandeth
           me
           to
           endeavour
           ,
           to
           prevent
           mens
           open
           profession
           of
           Infidelity
           ,
           lest
           the
           present
           torrent
           of
           ungodlinesse
           ,
           selfishnesse
           ,
           malice
           ,
           uncharitablenesse
           ,
           perjury
           ,
           treachery
           ,
           faction
           ,
           whoredom
           ,
           and
           other
           sensualities
           ,
           should
           fall
           into
           this
           gulf
           ,
           or
           one
           that
           is
           not
           much
           unlike
           it
           .
        
         
           5.
           
           The
           best
           complain
           of
           the
           imperfection
           of
           their
           Faith
           :
           And
           too
           many
           good
           Christians
           ,
           especially
           if
           
           Melancholy
           surprise
           them
           ,
           are
           haunted
           with
           such
           temptations
           ,
           to
           Atheisme
           ,
           blasphemy
           and
           unbelief
           ,
           as
           make
           their
           lives
           a
           burden
           to
           them
           !
           And
           one
           that
           hath
           heard
           so
           many
           of
           their
           complaints
           as
           I
           have
           done
           ,
           is
           excusable
           for
           desiring
           to
           relieve
           them
           .
           It
           hath
           many
           a
           time
           been
           matter
           of
           wonder
           to
           me
           to
           observe
           ,
           that
           there
           is
           scarce
           one
           deep
           melancholy
           person
           among
           ten
           (
           religious
           or
           not
           religious
           before
           )
           but
           is
           followed
           with
           violent
           suggestions
           to
           doubt
           of
           the
           God-head
           ,
           and
           of
           the
           truth
           of
           the
           Gospel
           ,
           or
           to
           utter
           some
           word
           of
           Blasphemy
           against
           God.
           And
           he
           that
           must
           pray
           ,
           
             [
             Lord
             increase
             my
             Faith
             ,
             and
             help
             my
             Unbelief
             ,
             ]
          
           must
           use
           other
           means
           as
           well
           as
           pray
           .
        
         
           6.
           
           The
           imperfection
           of
           our
           Faith
           (
           even
           about
           the
           Gospel
           ,
           and
           the
           Life
           to
           come
           )
           is
           the
           secret
           root
           of
           all
           our
           faults
           ;
           of
           the
           weaknesse
           of
           every
           other
           grace
           ,
           of
           our
           yielding
           to
           temptations
           ;
           and
           of
           the
           carelesnesse
           ,
           badnesse
           ,
           and
           barrennesse
           of
           our
           Lives
           .
           So
           Transcendent
           are
           the
           Concernments
           of
           the
           Life
           to
           come
           ,
           that
           a
           
             certain
             ,
             clear
          
           ,
           and
           
             firm
             belief
          
           of
           them
           ,
           would
           even
           deride
           temptations
           ,
           and
           bear
           down
           all
           the
           trifles
           of
           this
           World
           ,
           by
           what
           names
           or
           titles
           soever
           dignified
           ,
           as
           things
           not
           worthy
           of
           a
           look
           or
           thought
           !
           
             What
             manner
             of
             person
             will
             that
             man
             be
             ,
             in
             all
             holy
             Conversation
             and
             Godliness
             ,
          
           who
           believing
           that
           
             all
             these
             things
             must
             be
             dissolved
             ,
          
           doth
           look
           for
           the
           coming
           of
           Christ
           ,
           and
           for
           the
           Blessed
           Consequents
           !
           
             2
             Pet.
             3.11
             ,
             12
             ,
             14.
             2
             
             Thess
             .
             1.10
             .
          
           O
           what
           a
           life
           would
           that
           man
           live
           !
           what
           Prayers
           ,
           what
           Prayses
           !
           what
           holy
           discourse
           would
           employ
           his
           tongue
           !
           with
           what
           abhorrence
           would
           he
           reject
           the
           baits
           of
           sin
           !
           who
           did
           
             but
             see
          
           ,
           but
           
             once
             see
          
           ,
           those
           unseen
           and
           future
           things
           ,
           which
           every
           Christian
           professeth
           to
           believe
           ?
           How
           contemptibly
           would
           he
           think
           and
           speak
           both
           of
           the
           pleasures
           
           and
           the
           sufferings
           of
           this
           dreaming
           life
           ,
           in
           comparison
           of
           the
           everlasting
           things
           ?
           What
           serious
           desires
           ,
           and
           labours
           ,
           and
           joyes
           ,
           and
           patience
           ,
           would
           such
           a
           sight
           procure
           ?
           How
           much
           more
           holy
           and
           Heavenly
           would
           it
           make
           even
           those
           that
           by
           the
           purblind
           World
           are
           thought
           to
           exceed
           herein
           already
           ?
           And
           if
           we
           took
           our
           Belief
           to
           be
           as
           certain
           as
           
             our
             sight
          
           ,
           Believing
           would
           do
           greater
           matters
           than
           it
           doth
           .
           I
           oft
           think
           what
           one
           told
           me
           ,
           that
           an
           Infidel
           answered
           him
           ,
           when
           he
           asked
           him
           ,
           
             How
             he
             could
             quiet
             his
             Conscience
             in
             such
             a
             desperate
             state
             ?
          
           saith
           he
           ,
           
             [
             I
             rather
             wonder
             how
             you
             can
             quiet
             your
             Conscience
             in
             such
             a
             common
             careless
             course
             of
             life
             ,
             believing
             as
             you
             do
             ?
             If
             I
             believed
             such
             things
             as
             you
             do
             ,
             I
             should
             think
             no
             care
             ,
             and
             diligence
             ,
             and
             holiness
             could
             be
             enough
             .
             ]
          
        
         
           7.
           
           
             The
             Soul
             in
             flesh
          
           is
           so
           much
           desirous
           of
           a
           
             sensitive
             way
          
           of
           apprehension
           ,
           and
           sensible
           things
           being
           still
           before
           us
           ,
           do
           so
           increase
           this
           Malady
           ,
           and
           divert
           the
           minde
           from
           spiritual
           things
           ,
           that
           we
           have
           all
           great
           need
           of
           the
           
             clearest
             evidence
          
           ,
           and
           the
           most
           suitable
           ,
           and
           frequent
           ,
           and
           taking
           explication
           of
           them
           ,
           that
           possibly
           can
           be
           given
           us
           ,
           not
           only
           to
           make
           us
           Believe
           things
           unseen
           ,
           but
           to
           make
           us
           serious
           ,
           and
           practical
           ,
           and
           affectionate
           about
           the
           things
           which
           in
           a
           sort
           we
           do
           believe
           ;
           to
           keep
           drowsie
           hearts
           awaken
           .
        
         
           8.
           
           The
           way
           of
           taking
           Religion
           upon
           trust
           ,
           without
           rising
           up
           to
           make
           it
           our
           own
           ,
           hath
           filled
           the
           Church
           so
           full
           of
           Hypocrites
           who
           have
           no
           better
           than
           an
           humane
           Faith
           ,
           that
           thereby
           the
           complexion
           of
           it
           is
           much
           changed
           ,
           from
           its
           primitive
           beauty
           :
           And
           thousands
           do
           perish
           by
           felf-deceit
           :
           And
           though
           some
           of
           their
           Gifts
           be
           serviceable
           to
           the
           Gospel
           ,
           others
           of
           
           them
           do
           more
           effectually
           serve
           the
           Devil
           ,
           against
           the
           Cause
           and
           Servants
           of
           Christ
           ,
           than
           they
           could
           have
           done
           if
           they
           were
           professed
           Infidels
           .
        
         
           9.
           
           It
           makes
           me
           blush
           ,
           and
           stirrs
           my
           Indignation
           ,
           to
           read
           and
           hear
           abundance
           of
           hot
           and
           vehement
           Disputes
           ,
           and
           tedious
           or
           Critical
           discourses
           about
           many
           small
           lesse
           needfull
           things
           ,
           by
           those
           men
           that
           never
           studyed
           the
           Foundation
           ,
           nor
           can
           with
           Sense
           and
           Reason
           defend
           their
           Christianity
           against
           an
           Infidel
           .
           Such
           preposterous
           methods
           are
           perverse
           and
           nauseous
           .
        
         
           10.
           
           I
           am
           much
           afraid
           lest
           many
           of
           those
           ignorant
           zealous
           Christians
           ,
           who
           now
           turn
           to
           that
           Sectary
           whom
           they
           cannot
           answer
           ,
           would
           turn
           to
           the
           Infidel
           at
           last
           ,
           when
           they
           finde
           themselves
           unable
           to
           confute
           them
           ,
           through
           their
           own
           insufficiency
           and
           ungroundednesse
           in
           the
           Truth
           .
        
         
           11.
           
           But
           if
           they
           do
           not
           Apostatize
           ,
           what
           a
           shame
           will
           it
           be
           to
           the
           Church
           of
           God
           ,
           to
           have
           our
           Religion
           thus
           betrayed
           ,
           by
           such
           as
           are
           not
           able
           to
           defend
           it
           ?
           And
           how
           many
           others
           may
           it
           tempt
           to
           Infidelity
           ,
           to
           hear
           an
           Ignorant
           Christian
           baffled
           .
        
         
           12.
           
           I
           am
           too
           sure
           ,
           that
           too
           many
           Teachers
           ,
           that
           should
           be
           Champions
           for
           the
           Truth
           ,
           are
           lamentably
           unfurnished
           for
           such
           a
           Conflict
           ,
           by
           neglecting
           the
           study
           of
           the
           Foundation
           ,
           and
           bestowing
           all
           their
           thoughts
           on
           the
           Superstructure
           .
        
         
           13.
           
           I
           know
           that
           it
           is
           Gods
           method
           ,
           to
           cause
           the
           growth
           of
           Faith
           at
           the
           root
           ,
           in
           proportion
           to
           its
           growth
           in
           tallnesse
           and
           in
           fruit
           :
           It
           is
           his
           mercifull
           Providence
           ,
           to
           keep
           those
           whose
           Faith
           hath
           weaker
           roots
           ,
           from
           the
           strong
           temptations
           which
           others
           undergoe
           .
           As
           the
           Plant
           that
           is
           little
           ,
           doth
           
           
           
           
           
           bear
           but
           little
           of
           the
           stroke
           of
           the
           windes
           ;
           which
           else
           would
           quickly
           overturn
           it
           :
           but
           the
           root
           growing
           downward
           ,
           as
           the
           top
           groweth
           upward
           ,
           the
           radication
           and
           the
           assaults
           are
           still
           proportioned
           :
           So
           Faith
           must
           grow
           equally
           in
           its
           Roots
           and
           Branches
           while
           we
           live
           .
           Had
           I
           felt
           as
           strong
           assaults
           against
           my
           Faith
           while
           I
           was
           young
           ,
           as
           I
           have
           done
           since
           ,
           I
           am
           not
           sure
           it
           would
           have
           scap'd
           an
           overthrow
           .
        
         
           14.
           
           I
           have
           in
           the
           anatomizing
           of
           the
           Controversies
           which
           most
           hazard
           the
           Church
           of
           Christ
           ,
           found
           so
           much
           latent
           Atheisme
           and
           Infidelity
           ,
           that
           I
           think
           among
           many
           (
           that
           do
           not
           observe
           it
           )
           the
           true
           root
           of
           all
           the
           difference
           is
           ,
           Whether
           there
           be
           a
           God
           ,
           and
           a
           Life
           to
           come
           ?
           And
           whether
           the
           Scriptures
           be
           true
           .
           And
           I
           think
           that
           
             A
             sound
             agreement
             in
             these
          
           ,
           would
           do
           more
           to
           the
           ending
           of
           such
           Controversies
           ,
           and
           to
           the
           healing
           of
           our
           Wounds
           ,
           than
           any
           disputing
           of
           the
           Controverted
           points
           .
        
         
           15.
           
           We
           have
           had
           hot
           and
           scandalous
           Disputes
           among
           Christians
           ,
           
             de
             Resolutione
             Fidei
          
           ;
           each
           Party
           invalidating
           the
           others
           Foundations
           ,
           as
           if
           it
           had
           been
           our
           work
           to
           perswade
           the
           Infidel
           World
           ,
           that
           they
           are
           in
           the
           right
           .
           And
           I
           thought
           it
           the
           only
           way
           to
           end
           that
           Controversie
           ,
           to
           open
           all
           the
           Causes
           of
           our
           Faith.
           The
           Roman
           Party
           may
           here
           perceive
           our
           Grounds
           ,
           and
           better
           know
           into
           what
           we
           resolve
           our
           Faith
           ,
           than
           if
           we
           named
           only
           one
           sort
           of
           Cause
           ,
           and
           said
           ,
           I
           resolve
           it
           into
           this
           :
           As
           if
           all
           the
           Frame
           had
           but
           one
           Wheel
           ?
           Faith
           hath
           variety
           of
           Causes
           and
           Objects
           ,
           into
           which
           respectively
           it
           may
           be
           said
           to
           be
           resolved
           :
           (
           by
           those
           that
           will
           not
           use
           an
           insignificant
           Word
           ,
           to
           make
           People
           
           believe
           there
           is
           a
           difference
           ,
           where
           there
           is
           none
           ;
           and
           to
           keep
           men
           from
           understanding
           the
           matter
           it self
           .
           )
           Augustine
           saith
           of
           his
           Friend
           Nebudius
           (
           Ep.
           23.
           
           Bonif.
           )
           
             That
             he
             exceedingly
             hated
             a
             short
             Answer
             to
             a
             great
             Question
             ,
             and
             took
             it
             ill
             where
             he
             might
             be
             free
             ,
             of
             any
             that
             did
             expect
             it
             from
             him
             :
             [
             Answer
             me
             in
             a
             word
             ]
          
           is
           the
           Command
           of
           an
           ignorant
           or
           a
           slothfull
           person
           ,
           or
           of
           a
           Deceiver
           ,
           when
           a
           Word
           is
           not
           capable
           of
           the
           necessary
           Answer
           .
        
         
           16.
           
           There
           is
           no
           more
           desireable
           work
           in
           the
           World
           ,
           than
           the
           converting
           of
           Idolaters
           and
           Infidels
           to
           God
           and
           to
           the
           Christian
           Faith.
           And
           it
           is
           a
           work
           which
           requireth
           the
           greatest
           judgement
           and
           zeal
           in
           them
           that
           must
           perform
           it
           .
           It
           is
           a
           dolefull
           thought
           ,
           that
           five
           parts
           of
           the
           World
           are
           still
           Heathens
           and
           Mahometans
           ;
           And
           that
           Christian
           Princes
           and
           Preachers
           do
           no
           more
           to
           their
           Recovery
           ;
           but
           are
           taken
           up
           with
           sad
           Contentions
           among
           themselves
           :
           And
           that
           the
           few
           that
           have
           attempted
           it
           ,
           have
           hitherto
           had
           so
           small
           successe
           .
           The
           opening
           of
           the
           true
           method
           for
           such
           a
           Work
           ,
           is
           the
           highest
           part
           of
           my
           design
           :
           In
           which
           though
           many
           others
           have
           excellently
           laboured
           ,
           [
           especially
           
             Savonarola
             ,
             Campanella
             ,
             Ficinus
             ,
             Vives
             ,
             Micraelius
             ,
             Duplessis
             ,
             Grotius
             ,
          
           and
           our
           Stillingfleet
           ,
           ]
           my
           Zeal
           for
           the
           saving
           of
           Mens
           Souls
           hath
           provoked
           me
           to
           try
           ,
           whether
           I
           might
           adde
           any
           thing
           to
           their
           more
           worthy
           Labours
           ,
           in
           point
           of
           Method
           and
           perspicuity
           of
           Proof
           .
        
         
           17.
           
           Lastly
           ,
           I
           have
           long
           agoe
           written
           much
           on
           this
           Subject
           ,
           which
           is
           dispersed
           and
           buryed
           in
           the
           midst
           of
           other
           Subjects
           ,
           (
           except
           my
           Book
           of
           the
           
             Unreasonableness
             of
             Infidelity
          
           )
           :
           And
           I
           thought
           
           it
           more
           Edifying
           to
           set
           it
           in
           order
           together
           by
           it self
           .
           If
           these
           Reasons
           justifie
           not
           my
           undertaking
           ,
           I
           have
           no
           better
           .
           The
           Lord
           have
           mercy
           on
           this
           dark
           ,
           distracted
           ,
           sensual
           World.
           Christians
           ,
           
             watch
             ,
             pray
             ,
             love
             ,
             live
             ,
             hope
             ,
             rejoyce
             ,
             and
             patiently
             suffer
             ,
          
           according
           to
           this
           
             Holy
             Faith
          
           which
           you
           professe
           ,
           and
           you
           shall
           be
           blessed
           in
           despight
           of
           Earth
           and
           Hell.
           
        
         
           
             
               
                 Octob.
                 31.
                 1666.
              
               
            
          
           
             
               Your
               Brother
               in
               this
               Life
               of
               Faith
               ,
            
             Richard
             Baxter
             .
          
        
         
           
             Virtus
             Fidei
             in
             Periculis
             secura
             est
             ;
             securitate
             periclitatur
             .
          
           
             Chrysost
             .
             in
             Mat.
             20.
             
          
        
      
       
         
         
           To
           the
           Doubting
           and
           the
           Vnbelieving
           READERS
           .
        
         
           THE
           natural
           love
           to
           knowledge
           and
           to
           my self
           ,
           which
           belong
           to
           me
           as
           I
           am
           a
           Man
           ,
           have
           commanded
           me
           to
           look
           beyond
           
             this
             life
          
           ,
           and
           diligently
           to
           enquire
           ,
           whether
           there
           be
           any
           certainty
           of
           a
           better
           ?
           and
           which
           is
           the
           way
           to
           it
           ,
           and
           to
           whom
           it
           doth
           of
           right
           belong
           .
           And
           what
           I
           have
           certainly
           discovered
           in
           this
           search
           ,
           the
           love
           of
           Mankind
           ,
           and
           of
           Truth
           ,
           and
           of
           God
           ,
           oblige
           me
           to
           communicate
           .
           But
           it
           was
           not
           a
           cursory
           glance
           at
           Truth
           ,
           nor
           a
           look
           towards
           it
           afar
           off
           ,
           in
           my
           state
           of
           ignorance
           and
           diversion
           ,
           which
           brought
           the
           satisfying
           light
           into
           my
           mind
           :
           nor
           can
           you
           reasonably
           expect
           it
           should
           do
           so
           by
           you
           .
           I
           saw
           that
           in
           one
           
             Savonarola
             ,
             Campanella
             ,
             Ficinus
             ,
             Vives
             ,
             Mornay
             ,
             Grotius
             ,
             Cameron
             ,
             Micraelius
             ,
          
           which
           I
           now
           see
           might
           satisfie
           all
           the
           world
           ,
           if
           it
           were
           duly
           received
           .
           But
           it
           was
           not
           a
           bare
           reading
           of
           one
           or
           all
           of
           these
           and
           others
           ,
           which
           was
           a
           due
           reception
           :
           I
           found
           that
           truth
           must
           be
           so
           long
           retained
           ,
           and
           faithfully
           elaborated
           by
           a
           diligent
           and
           willing
           mind
           ,
           till
           it
           be
           concocted
           into
           a
           clear
           methodical
           understanding
           ,
           and
           the
           Scheme
           or
           Analysis
           of
           it
           have
           left
           upon
           the
           soul
           its
           proper
           
           image
           ,
           by
           an
           orderly
           and
           deep
           impression
           ;
           yea
           ,
           till
           the
           Goodness
           of
           the
           matter
           become
           as
           nutriment
           ,
           bloud
           and
           spirits
           to
           the
           Will
           ,
           before
           it
           is
           truly
           made
           our
           own
           .
           It
           expecteth
           (
           I
           say
           not
           greater
           courtship
           ,
           but
           )
           more
           cordial
           friendship
           ,
           than
           a
           transient
           salute
           ,
           before
           it
           will
           unveil
           its
           glory
           ,
           and
           illustrate
           ,
           beautifie
           and
           bless
           the
           soul
           .
           It
           is
           food
           and
           Physick
           :
           it
           will
           nourish
           and
           heal
           :
           but
           not
           by
           a
           bare
           look
           or
           hear-say
           ,
           nor
           by
           the
           reading
           of
           the
           prescript
           .
           Could
           I
           procure
           the
           Reader
           to
           do
           
             his
             part
          
           ,
           I
           doubt
           not
           but
           this
           Treatise
           will
           suffice
           on
           
             its
             part
          
           ,
           to
           bring
           in
           that
           light
           ,
           which
           the
           Sagae
           ,
           the
           Lemures
           and
           Daemones
           of
           
             Atheism
             ,
             Infidelity
          
           and
           Ungodliness
           will
           not
           be
           able
           to
           endure
           .
        
         
           But
           I
           am
           far
           from
           expecting
           universal
           success
           ;
           no
           not
           if
           I
           brought
           a
           Book
           from
           Heaven
           .
           The
           far
           greatest
           part
           have
           unprepared
           minds
           ,
           and
           will
           not
           come
           up
           to
           the
           price
           of
           truth
           .
           And
           nothing
           is
           more
           sure
           than
           that
           
             recipitur
             ad
             modum
             recipientis
             ;
             &
             Pro
             captu
             lectoris
             habent
             sua
             fata
             libelli
             .
          
           These
           drones
           imagine
           ,
           that
           they
           are
           fit
           to
           judge
           of
           a
           Scripture-difficulty
           ,
           or
           of
           an
           argument
           concerning
           the
           mysteries
           of
           Religion
           ,
           before
           they
           know
           what
           it
           is
           to
           be
           a
           Man
           ,
           or
           understand
           the
           Alphabet
           of
           Nature
           ,
           even
           those
           points
           which
           supernatural
           Revelations
           presuppose
           :
           such
           uncapableness
           in
           the
           Reader
           is
           as
           a
           great
           hinderance
           ,
           as
           the
           want
           of
           solid
           proof
           and
           evidence
           in
           the
           Writer
           .
           Most
           men
           are
           drowned
           in
           filthy
           sensuality
           ,
           or
           worldly
           cares
           ;
           and
           their
           relish
           is
           vitiated
           by
           luscious
           vanities
           ;
           their
           reason
           is
           debased
           by
           subjection
           to
           the
           flesh
           ,
           and
           darkned
           and
           debilitated
           by
           long
           alienation
           from
           its
           proper
           work
           :
           and
           yet
           they
           are
           so
           constituted
           of
           ignorance
           and
           pride
           ,
           that
           they
           can
           neither
           understand
           
           plain
           truth
           ,
           nor
           perceive
           that
           it
           is
           long
           of
           themselves
           that
           they
           understand
           it
           not
           .
           And
           ●othfulness
           and
           sensuality
           have
           so
           far
           conquered
           humanity
           it self
           ,
           even
           the
           
             natural
             love
          
           of
           truth
           and
           of
           themselves
           ,
           that
           they
           will
           take
           up
           with
           what
           their
           play-fellows
           have
           taught
           them
           ,
           and
           venture
           their
           souls
           and
           their
           everlasting
           concernments
           ,
           ●nless
           they
           can
           secure
           them
           by
           an
           idle
           ,
           gamesome
           ,
           ●leshly
           life
           ,
           or
           grow
           wise
           by
           the
           short
           superficial
           studies
           of
           an
           alienated
           ,
           unwilling
           ,
           tired
           mind
           .
           Unless
           the
           great
           things
           of
           God
           and
           Immortality
           ,
           will
           ●e
           savingly
           known
           by
           a
           few
           distracted
           thoughts
           of
           a
           discomposed
           mind
           ,
           or
           the
           rambling
           talk
           of
           their
           companions
           ,
           whose
           heads
           are
           as
           unfurnished
           and
           giddy
           as
           their
           own
           ;
           or
           by
           the
           cursory
           perusal
           of
           a
           few
           Books
           ,
           which
           cross
           not
           their
           carnal
           interest
           and
           humour
           in
           the
           midst
           of
           their
           more
           beloved
           employments
           and
           delights
           ,
           they
           will
           neither
           be
           solid
           Christians
           ,
           nor
           wise
           and
           honest
           men
           .
           If
           God
           will
           be
           conversed
           with
           in
           the
           midst
           of
           their
           feasting
           ,
           cups
           and
           oaths
           ,
           in
           their
           pride
           ,
           and
           revelling
           ,
           and
           with
           their
           whores
           ;
           if
           he
           will
           be
           found
           of
           them
           that
           hate
           his
           holiness
           ,
           and
           all
           that
           love
           it
           ,
           and
           seriously
           obey
           him
           ,
           then
           God
           shall
           be
           their
           God
           ,
           and
           Christ
           shall
           be
           their
           Saviour
           ,
           and
           if
           this
           be
           the
           way
           ,
           they
           may
           become
           good
           Christians
           :
           But
           if
           retired
           serious
           thoughts
           be
           necessary
           ,
           and
           an
           honest
           faithfulness
           to
           what
           they
           know
           ,
           they
           must
           be
           excused
           :
           They
           that
           know
           that
           it
           is
           not
           an
           hours
           perusal
           of
           a
           book
           of
           Astronomy
           ,
           Geometry
           ,
           Musick
           ,
           Physick
           ,
           &c.
           which
           will
           serve
           to
           make
           them
           skilful
           in
           these
           Arts
           ,
           do
           expect
           to
           attain
           far
           higher
           wisdom
           ,
           by
           inconsiderable
           industry
           and
           search
           ;
           and
           will
           not
           be
           wise
           unless
           they
           can
           be
           taught
           by
           vision
           in
           their
           dreams
           ,
           
           or
           in
           the
           crowd
           and
           noise
           of
           worldly
           business
           ,
           and
           of
           fleshly
           lusts
           .
        
         
           I
           find
           that
           it
           is
           a
           difficult
           task
           which
           I
           have
           undertaken
           ,
           to
           be
           the
           instructer
           of
           such
           men
           :
           if
           I
           be
           large
           and
           copious
           ,
           their
           laziness
           will
           not
           suffer
           them
           to
           read
           it
           :
           if
           I
           be
           concise
           ,
           I
           cannot
           satisfie
           their
           expectations
           ;
           for
           they
           think
           nothing
           well
           proved
           ,
           if
           every
           objection
           be
           not
           answered
           ,
           which
           idle
           cavilling
           brains
           can
           bring
           :
           Neither
           have
           they
           sufficient
           attentiveness
           for
           brevity
           ,
           nor
           will
           their
           ignorance
           allow
           them
           to
           understand
           it
           .
           The
           contradicting
           vices
           of
           their
           minds
           ,
           do
           call
           for
           impossibilities
           for
           the
           cure
           .
           Their
           Incapacity
           saith
           ,
           It
           must
           be
           a
           full
           explication
           ,
           or
           I
           cannot
           apprehend
           the
           sense
           or
           truth
           .
           Their
           averseness
           and
           slothfulness
           saith
           ,
           It
           must
           be
           short
           ,
           or
           I
           shall
           be
           tired
           with
           it
           ,
           or
           cannot
           have
           while
           to
           read
           it
           .
           I
           cannot
           answer
           both
           these
           expectations
           to
           the
           full
           :
           but
           though
           the
           greatness
           of
           the
           matter
           have
           made
           the
           Book
           bigger
           than
           I
           intended
           ,
           the
           nauseating
           stomack
           of
           most
           Readers
           hath
           perswaded
           me
           to
           avoid
           unnecessary
           words
           :
           and
           as
           big
           as
           the
           Book
           is
           ,
           I
           must
           tell
           the
           Reader
           ,
           that
           the
           style
           is
           so
           far
           from
           redundancies
           (
           though
           some
           things
           be
           oft
           repeated
           )
           that
           if
           he
           will
           not
           chew
           the
           
             particular
             words
          
           ,
           but
           swallow
           them
           whole
           ,
           and
           bestow
           his
           labour
           only
           on
           the
           Sentences
           ,
           I
           shall
           suppose
           that
           he
           hath
           not
           read
           the
           Book
           .
        
         
           Ficinus
           very
           truly
           noteth
           ,
           that
           while
           children
           and
           youth
           are
           sufficiently
           conscious
           of
           their
           ignorance
           ,
           to
           keep
           in
           a
           learning
           course
           ,
           they
           may
           do
           well
           ;
           but
           when
           they
           first
           grow
           to
           a
           confidence
           of
           their
           own
           understandings
           ,
           and
           at
           ripeness
           of
           age
           imagine
           ,
           that
           their
           wits
           are
           ripe
           ,
           and
           think
           that
           their
           unfurnished
           
           minds
           (
           because
           they
           have
           a
           natural
           quickness
           )
           are
           competent
           judges
           of
           all
           that
           they
           read
           ;
           then
           they
           are
           most
           in
           danger
           of
           infidelity
           ,
           and
           of
           being
           undone
           for
           ever
           ;
           (
           from
           18
           to
           28
           being
           the
           most
           perilous
           age
           .
           )
           But
           if
           God
           keep
           them
           as
           humble
           diligent
           learners
           ,
           till
           they
           have
           orderly
           gone
           through
           their
           course
           of
           studies
           ,
           and
           sanctifie
           their
           greener
           youthful
           knowledge
           ;
           they
           then
           grow
           up
           to
           be
           confirmed
           Christians
           .
           
             Ficin
             .
             de
             Verit.
             Rel.
             cap.
          
           3.
           
           It
           is
           therefore
           the
           diligence
           and
           patience
           of
           the
           Reader
           which
           I
           still
           intreat
           ,
           and
           not
           his
           belief
           :
           for
           I
           will
           beg
           nothing
           of
           his
           understanding
           ,
           but
           justice
           to
           the
           truth
           ;
           but
           (
           supposing
           God's
           help
           )
           do
           trust
           to
           the
           cogencie
           of
           evidence
           .
        
         
           Yet
           I
           must
           tell
           you
           ,
           that
           I
           expect
           the
           Reader
           ,
           by
           the
           truths
           which
           he
           learneth
           ,
           should
           be
           able
           himself
           to
           answer
           an
           hundred
           trivial
           objections
           ,
           which
           are
           here
           passed
           by
           :
           and
           that
           in
           particular
           
             textual
             difficulties
          
           ,
           he
           have
           recourse
           to
           Commentaries
           and
           Tractates
           on
           those
           subjects
           :
           for
           this
           Book
           is
           long
           enough
           already
           .
           He
           that
           will
           diligently
           consider
           the
           connection
           of
           the
           consequent
           Propositions
           to
           the
           Antecedent
           ,
           and
           will
           understand
           what
           he
           readeth
           as
           he
           goeth
           along
           ,
           will
           see
           that
           I
           give
           him
           sufficient
           proof
           of
           all
           which
           I
           desire
           him
           to
           assent
           to
           .
           But
           I
           make
           no
           doubt
           but
           a
           hasty
           and
           half-witted
           Reader
           can
           find
           objections
           and
           words
           enough
           against
           the
           plainest
           truth
           here
           written
           ;
           and
           such
           as
           he
           thinks
           do
           need
           a
           particular
           answer
           .
           When
           an
           understanding
           Reader
           would
           be
           offended
           with
           me
           ,
           if
           I
           should
           recite
           them
           .
           I
           had
           more
           compassion
           on
           the
           sober
           Reader
           ,
           than
           for
           the
           humouring
           of
           every
           brainsick
           Sceptick
           ,
           to
           stand
           proving
           that
           two
           and
           two
           are
           four
           .
           I
           write
           for
           such
           as
           are
           willing
           to
           
           be
           wise
           and
           happy
           ,
           and
           that
           at
           dearer
           rates
           than
           jesting
           :
           For
           others
           ,
           I
           must
           leave
           them
           ,
           whether
           I
           will
           or
           no
           ,
           to
           be
           wise
           too
           late
           .
        
         
           And
           for
           those
           capricious
           brains
           who
           deride
           our
           ordinary
           preaching
           ,
           as
           begging
           and
           supposing
           that
           which
           we
           do
           not
           prove
           ,
           when
           they
           have
           here
           ,
           and
           in
           other
           such
           writings
           ,
           found
           our
           
             fundamentals
             proved
          
           ,
           let
           them
           hereafter
           excuse
           our
           superstructure
           ,
           and
           not
           think
           that
           every
           Sermon
           must
           be
           spent
           in
           proving
           our
           Christianity
           and
           Creed
           .
        
         
           In
           the
           first
           part
           of
           this
           Book
           ,
           I
           give
           you
           no
           testimonies
           from
           the
           Christian
           writings
           or
           authorities
           ,
           because
           I
           suppose
           the
           Reader
           to
           be
           one
           that
           doth
           not
           believe
           them
           ;
           and
           my
           business
           is
           only
           to
           prove
           Natural
           Verities
           by
           their
           proper
           evidence
           :
           But
           lest
           any
           should
           think
           that
           there
           is
           not
           so
           much
           legible
           in
           Nature
           ,
           because
           the
           wisest
           Heathens
           saw
           it
           not
           ,
           I
           have
           cited
           in
           the
           margin
           their
           attestations
           to
           most
           particulars
           ,
           to
           shew
           that
           indeed
           they
           did
           confess
           the
           same
           ,
           though
           less
           distinctly
           and
           clearly
           than
           they
           might
           have
           done
           ,
           (
           as
           I
           have
           plainly
           proved
           .
           )
           But
           ,
           being
           many
           years
           separated
           from
           my
           Books
           ,
           I
           was
           forced
           to
           do
           this
           part
           less
           exactly
           than
           I
           would
           have
           done
           ,
           had
           I
           been
           near
           my
           own
           or
           any
           other
           Library
           .
           Again
           ,
           I
           seriously
           profess
           ,
           that
           I
           am
           so
           confident
           of
           the
           just
           proofs
           and
           evidences
           of
           truth
           here
           given
           ,
           that
           I
           fear
           nothing
           as
           to
           frustrate
           the
           success
           ,
           but
           the
           Reader
           's
           Incapacity
           ,
           (
           through
           half-wittedness
           or
           wickedness
           )
           or
           his
           Laziness
           in
           a
           cursory
           and
           negligent
           perusal
           of
           what
           is
           concisely
           but
           evidently
           proposed
           .
           It
           's
           true
           that
           Seneca
           saith
           ,
           
             [
             Magna
             debet
             esse
             eloquentia
             ,
             quae
             in
             vitis
             placet
             .
             ]
          
           I
           may
           adde
           ,
           
             Et
             Veritatis
             evidentia
             quae
             caecis
             ,
             malignis
             vel
             ignavis
             prodest
             .
          
           And
           who
           feeleth
           not
           the
           
           truth
           of
           Hierom's
           words
           ,
           
             (
             ad
             Paul.
             )
             Nunquam
             benefit
             ,
             quod
             fit
             praeoccupato
             animo
             .
          
           Be
           true
           and
           faithful
           to
           your selves
           ,
           and
           to
           the
           Truth
           ,
           and
           you
           shall
           see
           its
           Glory
           ,
           and
           feel
           its
           Power
           ,
           and
           be
           directed
           by
           it
           to
           everlasting
           Blessedness
           .
           This
           is
           his
           End
           ,
           who
           is
        
         
           
             
               Octob.
               31.
               1666.
               
            
          
           
             
               An
               earnest
               desirer
               of
               Mankind's
               Felicity
               ,
            
             RICHARD
             BAXTER
             .
          
        
      
       
         
         
         
           TO
           THE
           HYPOCRITE
           READERS
           ;
           Who
           have
           the
           Name
           of
           Christians
           ,
           and
           the
           Hearts
           and
           Lives
           of
           andVnbelievers
           .
        
         
           IT
           is
           the
           great
           Mercy
           of
           God
           to
           you
           ,
           that
           you
           were
           born
           of
           Christian
           Parents
           ,
           and
           in
           a
           Land
           where
           Christianity
           is
           the
           professed
           Religion
           ,
           and
           under
           Governours
           and
           Laws
           which
           countenance
           it
           :
           But
           this
           which
           should
           have
           helped
           you
           to
           the
           intelligent
           and
           serious
           entertainment
           of
           Religion
           ,
           hath
           been
           abused
           by
           you
           to
           detain
           you
           from
           ●t
           :
           You
           have
           contented
           your selves
           to
           have
           Religion
           in
           your
           Princes
           ,
           and
           your
           Parents
           Precepts
           ,
           in
           Libraries
           and
           Laws
           ,
           and
           to
           say
           over
           some
           of
           these
           by
           ●ote
           ;
           whilest
           you
           banished
           it
           from
           your
           Hearts
           and
           Lives
           ,
           if
           not
           also
           from
           your
           sober
           thoughts
           and
           understanding
           !
           And
           having
           indeed
           no
           Religion
           of
           your
           own
           (
           because
           the
           labour
           of
           understanding
           and
           obeying
           it
           ,
           seemed
           too
           dear
           a
           price
           to
           purchase
           it
           )
           you
           ●ve
           thought
           it
           most
           serviceable
           to
           your
           quietness
           
           and
           your
           reputation
           to
           seem
           to
           be
           of
           the
           Religion
           of
           your
           Parents
           or
           your
           King
           ,
           be
           it
           what
           it
           will.
           This
           is
           indeed
           the
           common
           course
           of
           the
           rude
           and
           irreligious
           Rabble
           ,
           in
           all
           Nations
           of
           the
           World.
           O
           that
           I
           might
           be
           your
           effectual
           Monitor
           ,
           to
           awaken
           you
           to
           consider
           what
           you
           have
           been
           doing
           ?
           and
           yet
           if
           you
           are
           Men
           ,
           to
           suffer
           your
           Reason
           to
           look
           behinde
           you
           ,
           within
           you
           ,
           and
           before
           you
           ,
           and
           seriously
           think
           what
           it
           is
           to
           be
           in
           Heaven
           or
           Hell
           for
           ever
           ,
           and
           prudently
           to
           manage
           your
           own
           Concernments
           !
           Can
           you
           think
           that
           that
           man
           hath
           any
           Religion
           who
           hath
           no
           God
           ?
           Or
           hath
           he
           indeed
           a
           God
           ,
           who
           preferreth
           his
           lust
           ,
           or
           wealth
           ,
           or
           honour
           ,
           or
           any
           thing
           in
           the
           World
           before
           him
           ?
           Or
           that
           is
           not
           devoted
           to
           his
           Obedience
           and
           his
           Love
           ?
           Is
           he
           a
           God
           that
           is
           not
           better
           than
           the
           Pleasures
           of
           the
           Flesh
           and
           World
           ?
           Or
           that
           is
           not
           greater
           than
           a
           
             mortal
             man
          
           ?
           or
           is
           not
           fully
           sufficient
           for
           you
           ?
           Did
           you
           know
           what
           you
           did
           when
           you
           owned
           your
           Baptismal
           Vow
           and
           Covenant
           ?
           which
           is
           when
           you
           usurp
           the
           name
           of
           Christians
           ,
           and
           joyn
           in
           visible
           communion
           in
           the
           Church
           ?
           Do
           you
           know
           what
           it
           is
           to
           believe
           that
           there
           is
           a
           God
           ,
           and
           a
           Life
           to
           come
           ,
           and
           to
           renounce
           the
           Flesh
           ,
           the
           World
           ,
           and
           the
           Devil
           ,
           and
           give
           up
           your selves
           to
           a
           Saviour
           and
           a
           Sanctifyer
           ?
           Or
           can
           you
           think
           while
           you
           are
           awake
           and
           sober
           ,
           that
           Perfidiousness
           will
           save
           you
           ,
           and
           be
           taken
           by
           God
           instead
           of
           Christianity
           ?
           will
           God
           accept
           you
           for
           a
           perjured
           Profession
           ?
           to
           be
           that
           and
           do
           that
           which
           never
           came
           into
           your
           hearts
           ?
           Is
           Hypocrisie
           a
           Virtue
           ?
           And
           will
           Lying
           bring
           a
           man
           to
           Heaven
           ?
           Christianity
           is
           such
           a
           Believing
           in
           Christ
           ,
           to
           bring
           us
           unto
           God
           and
           everlasting
           Glory
           ,
           as
           maketh
           the
           Love
           of
           God
           the
           very
           Nature
           of
           the
           Soul
           ,
           
           and
           thankefull
           obedience
           its
           Employment
           ,
           and
           a
           Heavenly
           Minde
           and
           Life
           to
           be
           its
           Constitution
           and
           its
           Trade
           ;
           and
           the
           Mercies
           of
           this
           Life
           to
           be
           but
           our
           Travelling-helps
           and
           Provisions
           for
           a
           better
           ;
           and
           the
           Interest
           of
           fleshly
           lust
           to
           be
           esteemed
           but
           as
           dross
           and
           dung
           .
           Is
           this
           the
           Life
           which
           you
           live
           ,
           or
           which
           you
           hate
           ?
           I
           beseech
           you
           Sirs
           ,
           as
           you
           regard
           the
           reputation
           of
           your
           Reason
           ,
           tell
           us
           why
           you
           will
           professe
           a
           Religion
           ,
           which
           you
           abhorre
           ?
           or
           why
           will
           you
           abhorre
           a
           Religion
           which
           you
           professe
           ?
           why
           will
           you
           Glory
           in
           the
           part
           of
           a
           Parrot
           ,
           or
           an
           Ape
           ,
           to
           say
           over
           a
           few
           words
           ,
           or
           move
           your
           Bodies
           ,
           while
           you
           detest
           the
           
             humane
             part
          
           ,
           to
           know
           and
           love
           and
           live
           to
           God
           ?
           Do
           you
           live
           only
           to
           treasure
           up
           wrath
           against
           the
           day
           of
           wrath
           ,
           and
           the
           revelation
           of
           the
           righteous
           judgement
           of
           God
           ,
           who
           will
           render
           to
           every
           one
           according
           to
           his
           deeds
           ?
           
             Rom.
             2.5
             ,
             6.
          
           
           Do
           you
           professe
           your selves
           Christians
           only
           for
           self-condemnation
           ;
           to
           be
           Witnesses
           against
           your selves
           in
           Judgement
           ,
           that
           you
           wilfully
           lived
           unchristian
           lives
           ?
           What
           is
           there
           in
           the
           World
           that
           you
           are
           so
           averse
           to
           ,
           as
           to
           
             be
             seriously
          
           that
           which
           you
           professe
           your selves
           to
           be
           ?
           Who
           hate
           you
           more
           than
           those
           that
           are
           that
           in
           heart
           and
           life
           ,
           which
           you
           call
           your selves
           in
           customary
           words
           ?
           or
           that
           are
           serious
           in
           the
           Religion
           which
           you
           say
           your selves
           you
           hope
           to
           be
           saved
           by
           ?
           Read
           
             Matth.
             23.29
             ,
             30
             ,
             31.
          
           why
           do
           you
           honour
           the
           dead
           Saints
           ,
           and
           abhorre
           the
           living
           ?
           and
           would
           make
           more
           Martyrs
           ,
           while
           you
           keep
           Festivals
           of
           Commemoration
           of
           those
           that
           others
           made
           ?
           
             Quae
             est
             illa
             Justitia
             sanctos
             colere
             ,
             &
             sanctitatem
             contemnere
             ?
             Primus
             gradus
             Pietatis
             est
             Sanctitatem
             diligere
             .
          
           Chrysost
           .
           in
           Matth.
           24.
           
           Christ
           hath
           not
           more
           bitter
           Enemies
           in
           the
           World
           ,
           than
           
           some
           of
           you
           who
           wear
           his
           Livery
           :
           Turks
           and
           Heathens
           are
           more
           gentle
           to
           true
           Christians
           ,
           and
           have
           shed
           lesse
           of
           their
           blood
           than
           Hypocrite
           Christians
           have
           done
           .
           The
           Zeal
           of
           the
           Pharisees
           consumed
           many
           ,
           whom
           the
           Clemency
           of
           the
           Romans
           would
           else
           have
           spared
           .
           Be
           it
           known
           to
           all
           the
           Infidel
           World
           ,
           who
           detest
           Christianity
           because
           of
           your
           wickednesse
           ,
           that
           
             you
             are
             none
             of
             us
          
           ;
           Christ
           renounceth
           you
           ,
           
             Matth.
             7.22
             ,
             23.
          
           and
           we
           renounce
           you
           .
           They
           may
           as
           well
           hate
           Philosophy
           because
           some
           vagrant
           Sots
           have
           called
           themselves
           Philosophers
           ,
           or
           have
           sailed
           with
           Aristotle
           or
           Plato
           in
           the
           same
           Ship
           :
           They
           may
           as
           well
           hate
           Physick
           ,
           because
           many
           ignorant
           Women
           and
           Mountebanks
           have
           profess'd
           it
           ?
           They
           may
           as
           well
           reproach
           us
           for
           Loyalty
           to
           our
           King
           ,
           because
           there
           are
           secret
           Traytors
           ,
           that
           call
           themselves
           his
           Subjects
           ?
           What
           are
           
             you
             to
             Christians
          
           ,
           that
           we
           should
           be
           reproached
           for
           your
           Villanies
           ?
           O
           you
           Turks
           and
           Heathens
           ,
           rather
           reproach
           us
           because
           there
           are
           wicked
           persons
           of
           your selves
           ;
           for
           you
           are
           not
           so
           cruel
           Enemies
           to
           Christians
           ,
           as
           many
           of
           these
           Hypocrites
           are
           .
           
             Nullus
             enim
             Christianus
             malus
             est
             ,
             nisi
             hanc
             professionem
             simulaverit
             .
          
           Athenagor
           .
           Leg.
           pro
           Christ
           .
           pag.
           
             3.
             
             Nemo
             illic
             (
             in
             Carcere
             )
             Christianus
             ,
             nisi
             planè
             tantùm
             Christianus
             :
             aut
             si
             aliud
             ,
             jam
             non
             Christianus
             .
          
           Tertull.
           Apol.
           c.
           
             43.
             sed
             dicet
             aliquis
             etiam
             de
             nostris
             excedere
             quosdam
             à
             regulâ
             disciplinae
             .
             Desunt
             tum
             Christiani
             haberi
             apud
             nos
             :
          
           Id.
           ib.
           c.
           46.
           
           Leg.
           Twiss
           .
           Vind.
           Grat.
           l.
           3
           E.
           8.
           
           §
           .
           6.
           p.
           75.
           and
           my
           5th
           Disp
           .
           of
           Sacraments
           .
           
             If
             any
             man
             have
             not
             the
             Spirit
             of
             Christ
             ,
             the
             same
             is
             none
             of
             his
             ,
          
           Rom.
           8.9
           .
           Luk.
           
             14.26
             ,
             33.
          
           
           They
           are
           Spies
           in
           his
           Army
           :
           They
           are
           
             Absaloms
             ,
             Chams
          
           and
           Judas's
           in
           his
           Family
           .
           Try
           them
           by
           the
           Character
           
           that
           Christ
           hath
           given
           of
           his
           true
           Disciples
           :
           and
           if
           they
           be
           such
           ,
           then
           tell
           us
           of
           their
           Lives
           and
           spare
           not
           .
           They
           are
           not
           
             of
             us
          
           ,
           while
           they
           are
           among
           us
           .
           
             1
             John
             2.19
          
           .
           They
           are
           more
           of
           
             your
             party
          
           than
           of
           ours
           ,
           If
           the
           
             Minde
             ,
             Heart
          
           ,
           and
           Life
           ,
           be
           more
           of
           the
           Man
           ,
           than
           the
           tongue
           and
           knee
           .
           What
           if
           a
           Celsus
           ,
           or
           Porphiry
           ,
           or
           Epicurus
           had
           called
           himself
           a
           Christian
           ?
           Must
           Christ
           be
           answerable
           for
           him
           ?
           Is
           it
           not
           enough
           that
           they
           abuse
           him
           by
           their
           hypocrisie
           ,
           and
           living
           contrary
           to
           his
           Laws
           ,
           but
           he
           must
           be
           accused
           for
           their
           Crimes
           ,
           which
           he
           so
           strictly
           forbiddeth
           ,
           and
           for
           which
           he
           will
           cast
           them
           into
           Hell
           for
           ever
           ?
           would
           you
           have
           him
           do
           more
           than
           this
           is
           to
           disclaim
           them
           ?
           Were
           they
           indeed
           Christian
           Princes
           ,
           Barons
           ,
           Priests
           and
           People
           ,
           of
           whom
           
             Abbas
             Urspergensis
          
           speaketh
           ,
           Chron.
           pag.
           
             32.
             
             Ut
             omnis
             homo
             jam
             sit
             perjurus
             &
             praedictis
             facinoribus
             implicatus
             ;
             ut
             vix
             excusari
             possit
             ,
             quin
             sit
             in
             his
             sicut
             populus
             ,
             sic
             &
             Sacerdos
             —
          
           Et
           p.
           
             321.
             
             Principes
             terrarum
             &
             Barones
             ,
             arte
             Diabolicâ
             edocti
             ,
             nec
             curabant
             Juramenta
             infringere
             ,
             nec
             Fidem
             violare
             ,
             &
             jus
             omne
             confundere
             ?
          
           were
           they
           Christian
           Knights
           that
           Erasmus
           speaketh
           of
           ,
           
             Colloqui
             Pap.
             485.
             
             Ni
             sis
             bonus
             aleator
             ,
             probus
             Chartarius
             ,
             Scortator
             improbus
             ,
             potator
             strenuus
             ,
             profusor
             audax
             ,
             decoctor
             &
             conflator
             aeris
             alieni
             ,
             deinde
             scabie
             ornatus
             Gallicâ
             ,
             vix
             quisquam
             te
             credet
             equitem
             .
          
           It
           was
           Cotta's
           proof
           ,
           that
           there
           are
           Atheists
           ,
           in
           
             Cicer.
             de
             natur
             .
             Deor.
             li.
             1.
             
             [
             What
             shall
             we
             say
             of
             the
             Sacrilegious
             ,
             Perjured
             ,
             and
             Ungodly
             ?
          
           If
           
             Carbo
             ,
             &c.
          
           had
           thought
           ,
           that
           
             there
             are
             Gods
             ,
             he
             had
             not
             been
             so
          
           PERJVRED
           and
           VNGODLY
           .
           ]
           What
           more
           necessary
           to
           
             ungodly
             men
             (
             whatever
             they
             call
             themselves
             )
          
           
           than
           to
           convince
           them
           that
           there
           is
           
             a
             God
          
           ,
           and
           Life
           to
           come
           ?
           Christ
           will
           not
           care
           for
           their
           Image
           of
           Religion
           ,
           or
           deceitfull
           Promises
           and
           Professions
           :
           All
           wise
           men
           are
           of
           Solon's
           minde
           
             [
             Probitatem
             jurejurando
             certiorem
             habe
          
           ]
           Laert.
           in
           Sol.
           
        
         
           Believe
           it
           ,
           Hypocrites
           ,
           your
           fornications
           ,
           gluttony
           ,
           drunkennesse
           ,
           idlenesse
           ,
           covetousnesse
           ,
           selfishnesse
           ,
           or
           pride
           ,
           will
           finde
           no
           Cloak
           in
           the
           day
           of
           Judgement
           ,
           from
           the
           Christian
           name
           .
           You
           might
           better
           cheap
           have
           been
           sensual
           and
           wicked
           at
           a
           further
           distance
           ,
           than
           in
           the
           Family
           or
           Church
           of
           God.
           
             Nihil
             prodest
             aestimari
             ,
             quod
             non
             sis
             :
             Et
             duplicis
             peccati
             reus
             es
             ;
             non
             habere
             quod
             crederis
             ;
             &
             quod
             non
             habueris
             simulare
             :
          
           Hieron
           .
           Ep.
           ad
           fil
           .
           Maur.
           Or
           suppose
           your
           Lives
           are
           more
           civilly
           and
           smoothly
           carnall
           ?
           
             To
             do
             no
             harm
          
           ,
           is
           too
           little
           to
           prove
           you
           Christians
           :
           Much
           more
           to
           do
           evil
           with
           some
           bounds
           .
           
             Nullum
             est
             aliud
             latronum
             beneficium
             ,
             nisi
             ut
             commemorare
             possint
             ,
             iis
             se
             vitam
             dedisse
             quibus
             non
             ademerint
             .
          
           Cicer.
           Phil.
           
             2.
             
             Non
             est
             bonitas
             pessimis
             esse
             meliorem
             .
          
           Senec.
           My
           reasonable
           demand
           is
           ,
           that
           you
           will
           be
           what
           
             you
             call
          
           your selves
           ,
           or
           
             call
             your selves
          
           as
           you
           are
           .
           I
           am
           not
           inviting
           you
           to
           a
           new
           Religion
           ,
           nor
           to
           a
           Sect
           ;
           but
           to
           be
           really
           and
           seriously
           what
           you
           are
           nominally
           ,
           and
           what
           you
           have
           vowed
           and
           professe
           to
           be
           :
           Jest
           not
           with
           God
           ,
           and
           Heaven
           and
           Hell.
           You
           may
           mock
           your selves
           ,
           but
           God
           will
           not
           be
           mocked
           .
           At
           last
           turn
           back
           ,
           and
           study
           what
           that
           Religion
           is
           which
           you
           professe
           :
           Review
           your
           Baptismal
           Covenant
           ;
           and
           be
           true
           to
           that
           ,
           and
           I
           have
           done
           .
           And
           cast
           out
           of
           your
           way
           the
           common
           block
           of
           hating
           those
           whom
           you
           should
           imitate
           .
           
             Ita
             comparatum
             est
             ,
             ut
             virtutem
             non
             suspiciamus
             ,
             neque
             ejus
             imitandae
             studio
             
             corripimur
             ,
             nisi
             eum
             in
             quo
             ea
             conspicitur
             ,
             summo
             honore
             &
             amore
             prosequamur
             .
          
           Plutar
           ▪
           in
           Cat.
           Vtic.
           It
           was
           one
           of
           the
           Roman
           Lawes
           of
           the
           12
           Tables
           ,
           
             [
             Impius
             ne
             audeto
             placare
             donis
             iram
             Deorum
             .
             ]
             Repent
             and
             pray
             ,
          
           was
           Peters
           Counsel
           to
           one
           of
           your
           Predecessors
           ,
           Act.
           
             8.22
             .
             Judas
          
           hath
           a
           Kiss
           for
           Christ
           ;
           but
           it
           is
           
             hearty
             love
          
           ,
           and
           a
           
             sober
             ,
             righteous
             ,
             godly
             life
             ,
          
           which
           must
           be
           your
           evidence
           .
           I
           have
           faithfully
           warned
           you
           ;
           The
           Lord
           have
           mercy
           on
           you
           ,
           and
           convert
           you
           .
        
         
           
             R.B.
             
          
           
             
               Octob.
               31.
               1666.
            
             
          
        
         
           
             
               Cujus
               aures
               clausae
               Veritati
               sunt
               ,
               ut
               ab
               amico
               verum
               audire
               nequeat
               ,
               hujus
               salus
               desperanda
               est
               .
            
             
               Cic.
               Rhet.
               1.
               
            
          
           
             
               Prov.
               28.9
               .
            
             He
             that
             turneth
             away
             his
             ear
             from
             hearing
             the
             Law
             ,
             even
             his
             Prayer
             shall
             be
             abominaton
             .
          
           
             
               Antisthenes
               civitates
               tunc
               interire
               aiebat
               ,
               cum
               bonos
               discernere
               nequeunt
               à
               malis
               .
            
             
               Laert.
               in
               Antisth
               .
            
          
           
             
               1
               John
               3.8
               .
            
             He
             that
             committeth
             sin
             ,
             is
             of
             the
             Devil
             :
             For
             the
             Devil
             sinneth
             from
             the
             beginning
             :
             For
             this
             purpose
             the
             Son
             of
             God
             was
             manifested
             ,
             that
             he
             might
             destroy
             the
             works
             of
             the
             Devil
             .
          
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             PART
             I.
             Of
             Natural
             Religion
             or
             GODLINESS
             .
          
           
             
               CHAP
               I.
               
            
             OF
             the
             neerest
             Truths
             ,
             and
             1.
             
             Of
             Humane
             Nature
             ,
             or
             the
             Knowledge
             of
             our selves
             :
             (
             Where
             note
             ,
             that
             the
             Question
             about
             the
             
               Souls
               Immaterial
               Substance
            
             ,
             is
             reserved
             to
             the
             Appendix
             or
             Conclusion
             )
             ,
             
               Page
               1
            
          
           
             
               CHAP.
               II.
               
            
             Of
             Man
             as
             Related
             to
             the
             things
             below
             him
             ,
             4
          
           
             
               CHAP.
               III.
               
            
             Of
             Men
             as
             mutually
             Related
             to
             each
             other
             ,
             6
          
           
             
               CHAP.
               IV.
               
            
             Of
             MAN
             and
             other
             things
             as
             produced
             by
             the
             FIRST
             CAVSE
             ,
             9
          
           
             
               CHAP.
               V.
               
            
             What
             this
             CAVSE
             is
             in
             it self
             :
             That
             it
             is
             GOD
             ,
             16
          
           
             
               CHAP
               VI.
               
            
             Of
             GOD
             as
             RELATED
             to
             his
             Creatures
             ,
             especially
             to
             Man
             :
             and
             I.
             as
             his
             OWNER
             ,
             32
          
           
             
             
               CHAP.
               VII
               .
            
             Of
             Mans
             Relation
             to
             God
             his
             OWNER
             ,
             36
          
           
             
               CHAP.
               VIII
               .
            
             II.
             Of
             GOD's
             Relation
             to
             Man
             as
             his
             RVLER
             ,
             where
             it
             is
             proved
             ,
             that
             God
             ruleth
             Man
             morally
             by
             Laws
             and
             Judgement
             ,
             38
          
           
             
               CHAP.
               IX
               .
            
             Of
             Mans
             SVBJECTION
             to
             God
             ,
             or
             Relation
             to
             him
             as
             our
             RVLER
             ,
             65
          
           
             
               CHAP.
               X.
               
            
             Of
             GOD's
             particular
             LAWS
             as
             known
             in
             NATVRE
             :
             What
             the
             Law
             of
             Nature
             is
             ,
             69
          
           
             
               CHAP.
               XI
               .
            
             III.
             Of
             GOD's
             Relation
             to
             Man
             as
             his
             BENEFACTOR
             and
             his
             END
             :
             Or
             as
             his
             CHIEF
             GOOD
             :
             Proved
             that
             God
             is
             Mans
             END
             ,
             80
          
           
             
               CHAP.
               XII
               .
            
             Of
             MAN's
             Relation
             to
             God
             as
             he
             is
             our
             FATHER
             ,
             BENEFACTOR
             ,
             and
             END
             or
             CHIEF
             GOOD
             :
             and
             the
             Duties
             of
             that
             Relation
             ,
             101
          
           
             
               CHAP.
               XIII
               .
            
             Experiments
             of
             the
             Difficulty
             of
             all
             this
             Duty-before-proved
             from
             Nature
             :
             And
             what
             it
             must
             cost
             him
             who
             will
             live
             such
             a
             Holy
             Life
             ,
             114
          
           
             
               CHAP.
               XIV
               .
            
             That
             there
             is
             a
             Life
             of
             Retribution
             after
             this
             ,
             proved
             ,
             119
          
           
             
               CHAP.
               XV.
               
            
             Of
             the
             Intrinsecal
             Evils
             of
             SIN
             :
             and
             of
             the
             PERPETVAL
             PVNISHMENT
             due
             to
             the
             Sinner
             by
             the
             undoubted
             Law
             of
             Nature
             ,
             156
          
           
             
               CHAP.
               XVI
               .
            
             Of
             the
             present
             sinfull
             and
             miserable
             state
             of
             the
             World
             ,
             176
          
           
             
               CHAP.
               XVII
               .
            
             What
             Naturall
             Light
             declareth
             of
             the
             Mercy
             of
             God
             to
             Sinners
             ,
             and
             of
             the
             Hopes
             and
             Means
             of
             Mans
             Recovery
             ,
             182
          
        
         
           
           
             PART
             II.
             Of
             CHRISTIANITY
             ,
             and
             Supernatural
             Revelation
             .
          
           
             
               CHAP.
               I.
               
            
             OF
             the
             need
             of
             a
             clearer
             Light
             ,
             or
             fuller
             Revelation
             of
             the
             Will
             of
             God
             ,
             than
             all
             that
             hath
             been
             opened
             before
             ,
             
               p.
               191
            
          
           
             
               CHAP.
               II.
               
            
             Of
             the
             several
             RELIGIONS
             which
             are
             in
             the
             World
             ,
             198
          
           
             
               CHAP.
               III.
               
            
             Of
             the
             CHRISTIAN
             RELIGION
             :
             and
             1.
             
             What
             it
             is
             ,
             204
          
           
             
               CHAP.
               IV.
               
            
             Of
             the
             Nature
             and
             PROPERTIES
             of
             the
             Christian
             Religion
             ,
             229
          
           
             
               CHAP.
               V.
               
            
             Of
             the
             CONGRVITIES
             in
             the
             Christian
             Religion
             ,
             which
             make
             it
             the
             more
             easily
             credible
             ,
             and
             are
             great
             Preparatives
             to
             Faith
             ,
             241
          
           
             
               CHAP.
               VI.
               
            
             Of
             the
             WITNESS
             of
             JESVS
             CHRIST
             ,
             or
             the
             great
             demonstrative
             Evidence
             of
             his
             Verity
             and
             Authority
             ,
             viz.
             The
             SPIRIT
             :
             In
             4.
             parts
             :
             1.
             
             Antecedently
             ,
             by
             PROPHECY
             .
             2.
             
             Constitutively
             and
             Inherently
             ,
             the
             Image
             of
             God
             ,
             on
             his
             Person
             ,
             Life
             and
             Doctrine
             .
             3.
             
             Concomitantly
             ;
             by
             the
             Miraculous
             Power
             and
             Works
             of
             Christ
             and
             his
             Disciples
             .
             4.
             
             Subsequently
             ;
             in
             the
             actual
             Salvation
             of
             men
             by
             Renovation
             :
             Opened
             :
             Notes
             added
             ,
             258
          
           
             
               CHAP.
               VII
               .
            
             Of
             the
             subservient
             Proofs
             and
             Means
             by
             which
             the
             forementioned
             Evidences
             are
             brought
             to
             our
             certain
             knowledge
             ,
             302
             How
             we
             know
             the
             antecedent
             Prophetical
             Testimony
             ;
             and
             the
             Constitutive
             ,
             Inherent
             Evidence
             :
             How
             we
             know
             the
             Concomitant
             Testimony
             of
             Miracles
             :
             1.
             
             By
             Humane
             Testimony
             .
             2.
             
             By
             Evidence
             of
             Natural
             Certainty
             .
             3.
             
             By
             Divine
             attestation
             in
             the
             Testifyers
             Miracles
             .
             The
             Proofs
             of
             that
             Divine
             attestation
             with
             the
             Witnesses
             :
             1.
             
             In
             the
             holy
             Constitution
             of
             their
             Souls
             and
             Doctrine
             :
             2.
             
             In
             their
             Miracles
             and
             Gifts
             :
             3.
             
             In
             the
             success
             of
             
             their
             Doctrine
             to
             mens
             sanctification
             .
             How
             the
             Churches
             testimony
             of
             the
             Disciples
             Miracles
             and
             Doctrine
             is
             proved
             .
             1.
             
             By
             most
             credible
             Humane
             Testimony
             :
             2.
             
             By
             such
             as
             hath
             Natural
             Evidence
             of
             Certainty
             :
             3.
             
             By
             some
             further
             Divine
             attestation
             .
             The
             way
             or
             Means
             of
             the
             Churches
             attestation
             and
             Tradition
             .
             The
             Scriptures
             proved
             the
             same
             which
             the
             Apostles
             delivered
             ,
             and
             the
             Churches
             received
             .
             How
             we
             may
             know
             the
             4th
             part
             of
             the
             Spirits
             Testimony
             ,
             viz.
             The
             Successes
             of
             Christian
             Doctrine
             to
             mens
             sanctification
             :
             What
             Sanctification
             is
             ,
             and
             the
             acts
             or
             parts
             of
             it
             .
             Consectaries
             ,
             
               from
               p.
               302.
               to
               350
            
          
           
             
               CHAP.
               VIII
               .
            
             Of
             some
             other
             subservient
             and
             Collateral
             Arguments
             for
             the
             Christian
             Verity
             ,
             350
          
           
             
               CHAP.
               IX
               .
            
             Yet
             Faith
             hath
             many
             Difficulties
             to
             overcome
             :
             What
             they
             are
             ,
             and
             what
             their
             Causes
             ,
             365
          
           
             
               CHAP.
               X.
               
            
             The
             Intrinsecal
             Difficulties
             in
             the
             Christian
             Faith
             resolved
             :
             or
             24
             Objections
             against
             Christianity
             answered
             ,
             
               371
               ,
               to
               424
            
          
           
             
               CHAP.
               XI
               .
            
             The
             Extrinsecal
             Difficulties
             ,
             or
             16
             more
             Objections
             resolved
             ,
             424
          
           
             
               CHAP.
               XII
               .
            
             The
             reasonable
             Conditions
             required
             of
             them
             ,
             who
             will
             overcome
             the
             Difficulties
             of
             Believing
             ,
             and
             will
             not
             undoe
             themselves
             by
             wilfull
             Infidelity
             ,
             444
             The
             summ
             of
             all
             in
             an
             Addresse
             to
             God
             ,
             
               453
               ,
               457
            
          
           
             
               CHAP.
               XIII
               .
               Consectaries
               .
            
             I.
             What
             Party
             of
             Christians
             should
             we
             joyn
             with
             ,
             or
             be
             of
             ,
             seeing
             they
             are
             divided
             into
             so
             many
             Sects
             ?
             464
          
           
             
               CHAP.
               XIV
               .
            
             II.
             Of
             the
             true
             Interest
             of
             Christ
             and
             his
             Church
             ,
             and
             the
             Souls
             of
             Men
             ,
             of
             the
             means
             to
             promote
             it
             ,
             and
             its
             Enemies
             and
             Impediments
             in
             the
             World
             :
             (
             Which
             being
             only
             named
             in
             brief
             Propositions
             ,
             should
             be
             the
             more
             heedfully
             perused
             ,
             by
             those
             that
             dare
             pretend
             the
             Interest
             of
             Religion
             and
             the
             Church
             ,
             for
             the
             proudest
             ,
             or
             the
             most
             dividing
             practices
             ;
             and
             those
             which
             most
             directly
             hinder
             the
             successefull
             preaching
             of
             the
             Gospel
             ,
             the
             pure
             Worshipping
             of
             God
             ,
             and
             the
             saving
             of
             Mens
             Souls
             .
             )
             466.
             
          
        
         
           
           
             The
             Conclusion
             ,
             (
             or
             an
             Appendix
             )
             defending
             the
             Souls
             Immortality
             ,
             against
             the
             Somatists
             ,
             or
             Epicureans
             ,
             
               and
               other
            
             Pseudo-philosophers
             .
          
           
             
               OBJECTION
               I.
            
             MAtter
             and
             Motion
             only
             may
             do
             all
             that
             which
             you
             ascribe
             to
             Souls
             ,
             
               p.
               495
            
          
           
             
               OBJECT
               .
               II.
            
             By
             Sense
             ,
             Imagination
             ,
             Cogitation
             ,
             Reason
             ,
             you
             cannot
             prove
             the
             Soul
             to
             be
             incorporeal
             ,
             and
             immortal
             ,
             because
             the
             Bruits
             partake
             of
             all
             these
             ,
             523
          
           
             
               OBJECT
               .
               III.
            
             Humane
             Souls
             are
             but
             Forms
             :
             and
             Forms
             are
             but
             the
             qualities
             or
             modes
             of
             Substances
             ;
             and
             therefore
             perish
             when
             seperated
             from
             Bodies
             ,
             535
          
           
             
               OBJECT
               .
               IV.
            
             The
             Soul
             is
             material
             ,
             and
             consequently
             mortal
             ,
             because
             it
             dependeth
             upon
             matter
             in
             its
             Operations
             ,
             and
             therefore
             in
             its
             Essence
             ,
             539
          
           
             
               OBJECT
               V.
            
             No
             immaterial
             Substance
             moveth
             that
             which
             is
             material
             ,
             as
             a
             principle
             of
             its
             Operations
             :
             but
             the
             Soul
             so
             moveth
             the
             Body
             :
             Ergo
             —
             540
          
           
             
               OBJECT
               .
               VI.
            
             The
             Soul
             in
             our
             sleep
             acteth
             irrationally
             ,
             according
             to
             the
             fortuitous
             motion
             of
             the
             spirits
             ,
             —
             Ergo
             —
             543
          
           
             
               OBJECT
               .
               VII
            
             .
             Reason
             is
             no
             proof
             of
             the
             Souls
             Immateriality
             ,
             because
             Sense
             (
             which
             the
             Bruits
             have
             )
             is
             the
             more
             perfect
             apprehension
             ,
             543
          
           
             
               OBJECT
               .
               VIII
            
             .
             Sensation
             and
             Intellection
             are
             both
             but
             Reception
             :
             The
             Passivity
             therefore
             of
             the
             Soul
             doth
             shew
             its
             Materiality
             ,
             544
          
           
           
           
           
           
             
             
               OBJECT
               .
               IX
               .
            
             There
             is
             nothing
             in
             the
             Intellect
             which
             was
             not
             first
             in
             the
             Sense
             ,
             
               &c.
               
               Ergo
            
             ,
             the
             Soul
             that
             can
             reach
             but
             things
             corporeal
             ,
             is
             such
             it self
             ,
             547
          
           
             
               OBJECT
               .
               X.
               
            
             That
             which
             things
             Corporeal
             work
             on
             ,
             is
             Corporeal
             :
             but
             ,
             
               &c.
               551
            
          
           
             
               OBJECT
               .
               XI
               .
            
             That
             is
             not
             incorporeal
             which
             knoweth
             not
             it self
             to
             be
             so
             ,
             nor
             hath
             any
             notion
             but
             Negative
             and
             Metaphorical
             of
             Incorporeal
             Beings
             ,
             551
          
           
             
               OBJECT
               .
               XII
               .
            
             The
             Soul
             is
             generated
             :
             Ergo
             ,
             corruptible
             ,
             555
          
           
             
               OBJECT
               .
               XIII
               .
            
             
               Omne
               quod
               oritur
               interit
            
             :
             That
             which
             is
             not
             eternal
             as
             to
             past
             duration
             ,
             is
             not
             eternal
             as
             to
             future
             duration
             :
             But
             ,
             
               &c.
               567
            
          
           
             
               OBJECT
               .
               XIV
               .
            
             You
             have
             none
             but
             Moral
             Arguments
             for
             the
             Souls
             Immortality
             ,
             568
          
           
             
               OBJECT
               .
               XV.
               
            
             You
             seem
             to
             confess
             ,
             that
             it
             is
             not
             the
             endless
             duration
             of
             the
             Soul
             ,
             but
             only
             a
             future
             state
             of
             Retribution
             ,
             which
             you
             can
             prove
             from
             Nature
             alone
             ,
             568
          
           
             
               OBJECT
               .
               XVI
               .
            
             Both
             Soul
             and
             Body
             are
             like
             a
             Candle
             
               in
               fluxu
               continuo
               :
               Ergo
            
             ,
             being
             not
             long
             the
             same
             ,
             are
             uncapable
             of
             a
             Life
             of
             Retribution
             ,
             569
          
           
             
               OBJECT
               .
               XVII
               .
            
             The
             Soul
             returneth
             to
             the
             
               Anima
               Mundi
            
             or
             Element
             of
             Souls
             ,
             and
             so
             loseth
             its
             Individuation
             ,
             and
             is
             uncapable
             of
             Retribution
             ,
             571
          
           
             
               OBJECT
               .
               XVIII
               .
            
             The
             Fictions
             of
             the
             Platonists
             about
             their
             several
             Vehicles
             ,
             and
             such
             like
             ,
             do
             make
             their
             Doctrine
             the
             more
             to
             be
             suspected
             ,
             574
          
           
             
               OBJECT
               .
               XIX
               .
            
             The
             Souls
             actings
             will
             not
             be
             such
             as
             they
             are
             now
             by
             Corporeal
             Spirits
             ,
             and
             Idea's
             :
             Ergo
             ,
             it
             will
             be
             uncapable
             of
             Retribution
             ,
             578
          
           
             
             
               OBJECT
               .
               XX.
               
            
             The
             belief
             of
             the
             Souls
             Immortality
             doth
             fill
             men
             with
             fears
             ,
             and
             draw
             them
             to
             superstition
             ,
             and
             trouble
             the
             Peace
             of
             Kingdoms
             ,
             
               &c.
               579
            
          
           
             In
             Objection
             about
             the
             Worlds
             Eternity
             :
             What
             Christianity
             saith
             about
             it
             ,
             582
          
           
             The
             Testimony
             of
             Socrates
             and
             Zenocrates
             of
             the
             Souls
             Immortality
             ,
             589
          
           
             ●icero's
             Doctrine
             ,
             and
             his
             redargution
             of
             the
             Somatists
             at
             large
             ,
             590
          
           
             The
             Stoicks
             neerness
             to
             the
             Doctrine
             of
             Christianity
             ,
             with
             their
             particular
             Moral
             Tenets
             ,
             and
             their
             Praises
             ,
             by
             the
             Learned
             and
             Pious
             Mr.
             
               T.
               Gataker
               ,
               595
            
          
           
             The
             
               Stoicks
               ,
               Platonists
            
             ,
             and
             other
             Philosophers
             opinion
             of
             the
             sufficiency
             of
             Virtue
             to
             be
             Mans
             Felicity
             ,
             against
             the
             Epicurean
             Doctrine
             of
             Pleasure
             ,
             Vindicated
             .
             It
             importeth
             a
             great
             Theological
             Verity
             ,
             that
             God
             is
             Mans
             ultimate
             End
             ;
             and
             to
             be
             loved
             above
             our
             own
             Pleasure
             ;
             opened
             ,
             
               598
               ,
               &c.
            
             
          
           
             Why
             I
             answer
             no
             more
             particular
             Objections
             ,
             as
             about
             Scripture-Texts
             ,
             
               &c.
               601
            
          
           
             An
             Instance
             in
             some
             Strictures
             on
             a
             late
             Writing
             ,
             called
             ,
             
               Inquisitio
               in
               Fidem
               Christianorum
               hujus
               Seculi
               ,
               604
            
          
        
      
       
         
         
           Readers
           ,
           I
           intreat
           you
           ,
           whatever
           you
           do
           by
           all
           the
           rest
           following
           ,
           to
           correct
           with
           your
           pen
           these
           few
           greater
           Errata
           ,
           because
           they
           quite
           pervert
           the
           sense
           ,
           and
           some
           of
           them
           turn
           it
           directly
           contrary
           to
           some
           of
           the
           greatest
           Truths
           which
           I
           am
           defending
           .
        
         
           PAge
           85
           l.
           30.
           for
           
             no
             other
             end
          
           r.
           
             another
             end
          
           ,
           p.
           208.
           l.
           23.
           for
           Fire
           r.
           Air
           ,
           p.
           173
           l.
           22.
           for
           thousands
           r.
           themselves
           ,
           p.
           232.
           l.
           4.
           for
           against
           i●
           r.
           
             of
             it
          
           ,
           p.
           373.
           l.
           15.
           for
           intelligible
           r.
           unintelligible
           ,
           p.
           529.
           l.
           33.
           blot
           out
           
             quoad
             formam
          
           ,
           p.
           460.
           l.
           34.
           for
           words
           r.
           works
           ,
           p.
           567.
           l.
           12
           ,
           13.
           for
           mortal
           r.
           immortal
           ,
           p.
           598.
           l.
           27.
           for
           
             it
             is
             first
             good
          
           r.
           
             it
             is
             not
             first
             good
          
           ,
           p.
           53.
           l.
           5.
           for
           impudencies
           r.
           imprudences
           ,
           p.
           111.
           l.
           32.
           for
           or
           r.
           our
           ,
           p.
           170.
           l.
           11.
           for
           see●
           r.
           serve
           ,
           p.
           220.
           l.
           24.
           for
           or
           r.
           our
           ,
           p.
           350.
           l.
           16.
           for
           Accidentally
           r.
           Antecedently
           ,
           p.
           558.
           for
           expurgency
           r.
           exurgency
           ,
           p.
           545.
           l.
           28.
           for
           and
           r.
           is
           ,
           p.
           600.
           l.
           8.
           for
           continues
           r.
           contrives
           ,
           p.
           252.
           l.
           19.
           for
           superficial
           r.
           supernatural
           ,
           p.
           509.
           l.
           16.
           for
           anatomized
           r.
           atomized
           ,
           p.
           554.
           l
           3.
           for
           debased
           r.
           disposed
           ,
           p.
           593.
           l.
           21.
           for
           missu
           r.
           injussu
           .
           In
           the
           first
           Epistle
           p.
           1.
           l.
           14.
           r.
           indifferentis
           .
        
         
           PAge
           12.
           l.
           36.
           for
           or
           r.
           are
           ,
           p.
           49.
           marg
           .
           l.
           32.
           for
           at
           r.
           ut
           ,
           p.
           80.
           l.
           10.
           r.
           
             so
             full
          
           ,
           p.
           157.
           marg
           .
           l.
           antep
           .
           r.
           
             animi
             morbi
          
           ,
           p.
           178.
           l.
           32.
           for
           sometimes
           r.
           〈◊〉
           minds
           ,
           p.
           199.
           marg
           .
           l.
           1.
           r.
           Eunapius
           ,
           p.
           201.
           l.
           22.
           r.
           Texeira
           ,
           p.
           236.
           marg
           .
           l.
           1.
           r.
           simulata
           ,
           and
           l.
           26.
           r.
           
             his
             Disciples
          
           ,
           p.
           240.
           l.
           23.
           dele
           Telesius
           ,
           l.
           30.
           r.
           Behmenists
           ,
           p.
           246.
           l.
           19.
           for
           Aristippus
           r.
           Aristotle
           ,
           p.
           281.
           l.
           22.
           for
           hath
           r.
           have
           ,
           p.
           297.
           marg
           .
           l.
           40.
           for
           speculum
           r.
           specimen
           ,
           p.
           346.
           l.
           11.
           r.
           
             in
             the
          
           ,
           p.
           349.
           l.
           5.
           r.
           
             the
             godly
          
           ,
           p.
           350.
           l.
           36.
           r.
           Asellius
           ,
           p.
           367.
           l.
           32.
           r.
           
             These
             are
             the
          
           ,
           p.
           417.
           l.
           30.
           for
           since
           r.
           sure
           ,
           p.
           418.
           l.
           2.
           for
           wean
           r.
           turn
           ,
           p.
           437.
           l.
           4.
           for
           most
           r.
           more
           ,
           p.
           498.
           marg
           .
           l.
           11.
           r.
           nolint
           ,
           and
           l.
           penult
           .
           for
           Cartes
           .
           r.
           Cortes
           .
           p.
           503.
           l.
           19.
           for
           one
           r.
           a●
           ,
           p.
           509.
           l.
           9.
           for
           as
           r.
           an
           ,
           p.
           514.
           l.
           27.
           r.
           contemperatio
           ,
           p.
           527.
           l.
           24.
           r.
           Gradually
           ,
           p.
           551.
           marg
           .
           l.
           1.
           r
           Cortes
           .
           p.
           553.
           l.
           14.
           for
           Lud
           r.
           Lod
           ,
           p.
           554.
           l.
           1.
           for
           the
           r.
           that
           ;
           p.
           557.
           l.
           32.
           dele
           who
           ,
           p.
           560.
           l.
           34.
           r.
           Adiant●m
           ,
           p.
           571.
           l.
           17.
           r.
           
             nor
             no
             substance
          
           ,
           p.
           576.
           l.
           22.
           for
           Arphad
           .
           r.
           Aphrod
           .
           p.
           578.
           l.
           21.
           dele
           may
           ,
           p.
           582.
           marg
           .
           r.
           Cortes
           .
           p.
           587.
           l
           7.
           for
           
             one
             reason
          
           ,
           r.
           
             our
             Reason
          
           ,
           p.
           588.
           l.
           8.
           for
           what
           r.
           which
           .
        
         
           Take
           notice
           also
           ,
           that
           many
           of
           the
           marginal
           Citations
           ,
           are
           not
           put
           just
           over
           against
           the
           words
           which
           they
           referr
           to
           .
        
      
    
     
       
         
         
           PART
           I.
           Of
           Natural
           Religion
           ,
           or
           GODLINESS
           .
           
             
          
        
         
           
             CHAP.
             I.
             Of
             the
             Nearest
             Truths
             ,
             viz.
             of
             Humane
             Nature
             .
          
           
             RESOLVING
             on
             a
             faithful
             search
             into
             the
             Nature
             and
             certainty
             of
             Religion
             ,
             as
             being
             the
             business
             which
             my
             own
             and
             all
             mens
             happiness
             is
             most
             concerned
             in
             ,
             being
             conscious
             of
             my
             weakness
             ,
             and
             knowing
             that
             truths
             have
             their
             certain
             order
             ,
             in
             which
             they
             give
             much
             light
             to
             one
             another
             ;
             I
             found
             it
             meet
             to
             begin
             at
             the
             most
             evident
             ,
             from
             whence
             I
             ascended
             in
             the
             order
             following
             .
          
           
           
             
             §
             .
             1.
             
             
               I
               am
               past
               all
               doubt
               that
               I
               have
               sense
               ,
               cogitation
               ,
               understanding
               and
               will
               ,
               with
               executive
               operation
               .
            
          
           
             Though
             I
             could
             not
             exactly
             define
             what
             these
             are
             ,
             yet
             I
             am
             satisfied
             that
             I
             have
             them
             :
             and
             I
             discern
             ,
             that
             a
             simple
             term
             doth
             better
             express
             one
             of
             these
             to
             me
             ,
             than
             a
             definition
             doth
             :
             because
             they
             are
             known
             so
             immediately
             in
             and
             of
             themselves
             ,
             partly
             by
             internal
             sensation
             ,
             and
             partly
             by
             intuition
             .
             And
             words
             are
             but
             to
             
               make
               known
            
             my
             mind
             about
             them
             to
             another
             ,
             and
             anothers
             to
             me
             ;
             but
             the
             things
             themselves
             are
             otherwise
             to
             be
             known
             .
             What
             it
             is
             to
             see
             ,
             to
             hear
             ,
             to
             smell
             ,
             to
             taste
             ,
             
             I
             know
             better
             by
             seeing
             ,
             hearing
             ,
             smelling
             ,
             tasting
             ,
             than
             by
             any
             definitions
             of
             them
             :
             and
             the
             bare
             denomination
             ,
             when
             I
             understand
             the
             term
             ,
             is
             my
             best
             expression
             .
             And
             if
             I
             could
             not
             answer
             a
             Sceptick
             ,
             who
             denied
             the
             certainty
             of
             my
             judgment
             by
             sensation
             and
             reflexive
             intuition
             ,
             yet
             nature
             would
             not
             suffer
             me
             to
             doubt
             .
             Or
             if
             any
             such
             should
             really
             make
             me
             doubt
             ,
             whether
             I
             may
             not
             possibly
             live
             in
             a
             continual
             delusory
             dream
             ,
             
             and
             all
             my
             senses
             and
             understanding
             be
             deceived
             ;
             yet
             would
             it
             satisfie
             me
             in
             the
             main
             ,
             that
             I
             must
             judge
             by
             such
             powers
             as
             I
             have
             ,
             and
             can
             do
             no
             better
             ,
             and
             therefore
             should
             be
             no
             further
             sollicitous
             .
             If
             any
             would
             perswade
             me
             that
             I
             
               feel
               not
            
             when
             I
             am
             sick
             or
             wounded
             ,
             or
             
               see
               not
            
             when
             I
             see
             ,
             or
             
               taste
               not
            
             when
             or
             what
             I
             taste
             ;
             yet
             must
             I
             be
             persuaded
             ,
             that
             fallible
             or
             infallible
             ,
             this
             sense
             must
             be
             used
             ,
             and
             serve
             for
             the
             ends
             to
             which
             it
             is
             given
             me
             .
             And
             that
             I
             have
             no
             better
             faculties
             to
             use
             .
          
           
             
             §
             .
             2.
             
             
               By
               my
               actions
               I
               know
               that
               I
               am
               ;
               and
               that
               I
               am
               a
               sentient
               ,
               intelligent
               ,
               thinking
               ,
               willing
               ,
               and
               operative
               being
               ;
               or
               a
               wight
               that
               hath
               these
               powers
               .
            
          
           
             For
             
               ab
               operari
               ad
               posse
               &
               esse
               ,
            
             the
             consequence
             is
             undoubted
             .
             Nothing
             is
             no
             agent
             ;
             and
             none
             doth
             that
             which
             he
             cannot
             do
             .
          
           
             §
             .
             3.
             
             This
             mind
             ,
             
               or
               foresaid
               power
               ,
               is
               found
               in
               ,
               or
               conjunct
               with
               an
               organized
               body
               .
            
          
           
             He
             that
             doubteth
             not
             of
             his
             sense
             and
             intellection
             ,
             need
             not
             doubt
             of
             his
             body
             ,
             which
             is
             the
             object
             of
             both
             .
          
           
             §
             .
             4.
             
             
               This
               body
               is
               a
               quantitative
               or
               extensive
               ,
               nutrite
               ,
               changeable
               ,
               corruptible
               matter
               .
            
          
           
             Of
             which
             my
             senses
             and
             experience
             will
             not
             suffer
             me
             to
             doubt
             .
          
           
             §
             .
             5.
             
             
               This
               mind
               is
               fitted
               to
               the
               use
               of
               KNOWING
               ,
               and
               is
               
               desirous
               of
               it
               ,
               delighted
               in
               it
               ,
               and
               the
               more
               it
               knoweth
               ,
            
             
             
               the
               more
               it
               is
               able
               and
               disposed
               to
               know
               .
            
          
           
             All
             this
             our
             actions
             and
             experience
             testifie
             .
             Knowing
             is
             to
             the
             mind
             as
             seeing
             is
             to
             the
             eye
             .
             One
             act
             of
             knowledge
             promoteth
             and
             facilitateth
             another
             .
          
           
             §
             .
             6.
             
             
               Being
               and
               verity
               are
               its
               direct
               objects
               .
            
          
           
             As
             light
             and
             colours
             are
             the
             objects
             of
             our
             sight
             .
             To
             these
             it
             hath
             power
             and
             inclination
             .
          
           
             §
             .
             7.
             
             
               When
               I
               know
               the
               effects
               ,
               I
               have
               an
               inclination
               to
               know
               the
               cause
               ;
               not
               onely
               the
               lower
               ,
               but
               the
               very
               first
               .
            
          
           
             Though
             it
             be
             possible
             that
             some
             sensual
             sluggish
             person
             ,
             may
             be
             so
             taken
             up
             with
             present
             earthly
             things
             ,
             as
             to
             drown
             these
             desires
             ,
             and
             scarce
             to
             think
             of
             any
             first
             cause
             ,
             or
             take
             any
             pleasure
             in
             the
             exercise
             of
             his
             higher
             faculties
             ;
             yet
             ,
             as
             I
             feel
             it
             otherwise
             in
             my self
             ,
             so
             I
             find
             it
             otherwise
             in
             multitudes
             of
             others
             ,
             and
             in
             all
             that
             have
             free
             minds
             ,
             and
             in
             the
             worst
             at
             certain
             times
             ;
             so
             that
             I
             perceive
             it
             is
             natural
             to
             man
             ,
             to
             desire
             to
             know
             even
             the
             
               first
               Cause
            
             ,
             and
             highest
             excellencie
             .
             
          
           
             §
             .
             8.
             
             
               Yet
               do
               I
               find
               that
               my
               mind
               is
               not
               satisfied
               in
               knowing
               ,
               nor
               is
            
             Entity
             and
             Verity
             
               the
               ultimate
               object
               which
               my
               mind
               looketh
               after
               ;
               but
            
             Goodness
             .
          
           
             Entity
             and
             Verity
             may
             be
             unwelcome
             loathed
             things
             ,
             if
             against
             my
             good
             .
             The
             thief
             could
             wish
             ,
             that
             neither
             Law
             ,
             
             nor
             Judge
             ,
             nor
             Gallows
             had
             a
             being
             ,
             and
             that
             his
             sentence
             were
             not
             true
             .
             Knowledge
             is
             but
             a
             mediate
             motion
             of
             the
             Soul
             ,
             directive
             to
             the
             following
             volitions
             and
             prosecution
             .
          
           
             §
             .
             9.
             
             
               I
               find
               I
               have
               a
               Will
               ,
               inclined
               to
               apprehended
               Good
               ;
               that
               is
               ,
               both
               to
               that
               which
               hath
               a
               simple
               excellency
               in
               it self
               ,
            
             
             
               and
               which
               maketh
               for
               the
               happiness
               of
               the
               world
               ,
               or
               for
               my
               own
               .
            
          
           
             This
             maketh
             it self
             as
             well
             known
             to
             me
             ,
             as
             my
             natural
             appetite
             .
             For
             my
             apprehensions
             do
             but
             subserve
             it
             ,
             and
             my
             life
             is
             moved
             or
             ruled
             by
             it
             .
          
           
             §
             .
             10.
             
             
               It
               is
               also
               averse
               to
               apprehended
               evil
               as
               such
               ,
               as
               contrary
               to
               the
               foresaid
               good
               .
            
          
           
             Though
             real
             evil
             may
             possibly
             be
             chosen
             ,
             when
             it
             is
             a
             seeming
             good
             ,
             &
             also
             that
             which
             appeareth
             proximately
             evil
             ,
             for
             a
             higher
             good
             to
             which
             it
             seemeth
             a
             means
             ,
             yet
             ultimately
             and
             for
             it self
             ,
             no
             rational
             will
             desireth
             or
             chooseth
             Evil.
             
          
           
             §
             .
             11.
             
             
               While
               sensitive
               pleasure
               is
               apprehended
               as
               good
               by
               the
               senses
               ,
               Reason
               may
               discern
               a
               further
               good
               ,
               which
               may
               cross
               at
               least
               the
               present
               sense
               .
            
          
           
           
             To
             take
             bitter
             Physick
             ,
             to
             corrode
             or
             cut
             off
             ulcerated
             parts
             ,
             to
             use
             hard
             dyet
             and
             Exercise
             ,
             &c.
             may
             be
             ungratefull
             in
             themselves
             to
             sense
             ,
             and
             yet
             commended
             by
             Reason
             ,
             and
             commanded
             by
             the
             will
             (
             I
             yet
             forbear
             all
             higher
             instances
             .
             )
          
           
             
             §
             .
             12.
             
             
               My
               sense
               and
               bodily
               faculties
               ,
               are
               naturally
               to
               be
               subjected
               to
               the
               guidance
               of
               my
               Reason
               ,
               and
               the
               command
               of
               my
               Will
               ,
               as
               the
               superiour
               faculties
               .
            
          
           
             For
             one
             is
             common
             to
             Bruits
             ,
             and
             the
             other
             proper
             to
             Rational
             creatures
             :
             And
             rational
             Agents
             are
             more
             excellent
             than
             Bruits
             :
             and
             the
             most
             excellent
             should
             rule
             .
             Reason
             can
             see
             further
             than
             Sense
             :
             
             And
             the
             wisest
             is
             most
             fit
             to
             govern
             .
             They
             that
             deny
             this
             ,
             should
             claim
             no
             government
             or
             power
             over
             their
             beasts
             ,
             their
             dogs
             ,
             or
             sheep
             .
             If
             Reason
             ruled
             not
             Sensuality
             ,
             most
             persons
             would
             presently
             destroy
             their
             lives
             :
             Even
             as
             swine
             would
             kill
             themselves
             with
             eating
             ,
             if
             the
             reason
             of
             man
             did
             not
             restrain
             them
             .
          
           
             
             §
             .
             13.
             
             
               The
               summ
               is
               ,
               that
               Man
               is
            
             A
             living
             Wight
             ,
             
               having
               an
               active
               and
               executive
            
             POWER
             ,
             
               with
               an
            
             UNDERSTANDING
             
               to
               guide
               it
               ,
               and
               a
            
             WILL
             
               to
               command
               it
               :
               And
               that
               there
               is
               a
               certain
               difference
               between
            
             Truth
             and
             Falshood
             ,
             Natural
             Good
             ,
             and
             Evil.
             
          
           
             All
             this
             is
             quite
             beyond
             dispute
             .
          
        
         
           
             CHAP.
             II.
             Of
             Man
             as
             Related
             to
             the
             things
             below
             him
             .
          
           
             
             §
             .
             1.
             
             
               THere
               are
               other
               things
               ,
               called
               Inanimates
               and
               Bruits
               ,
               in
               being
               ,
               besides
               Man.
               
            
          
           
             My
             understanding
             by
             the
             help
             of
             all
             my
             senses
             ,
             telleth
             me
             ,
             that
             there
             are
             Beasts
             and
             Birds
             ,
             Trees
             and
             Herbs
             ,
             and
             that
             I
             live
             among
             a
             multitude
             of
             Beings
             ,
             inferiour
             to
             Man.
             Though
             I
             may
             be
             ignorant
             of
             their
             Principles
             ,
             and
             many
             things
             in
             their
             Natures
             ,
             yet
             can
             I
             no
             more
             doubt
             of
             their
             being
             than
             of
             mine
             own
             ,
             nor
             of
             the
             inferiority
             of
             their
             natures
             ,
             when
             I
             see
             their
             inferiour
             operations
             .
          
           
             §
             .
             2.
             
             
               Man
               hath
               a
               certain
            
             sub-propriety
             
               in
               them
               for
               his
               use
            
             .
          
           
           
             They
             that
             deny
             this
             ,
             will
             not
             say
             their
             Lands
             ,
             their
             Fruits
             ,
             
             their
             Money
             ,
             their
             Goods
             ,
             and
             Cattle
             are
             
               their
               own
            
             :
             nor
             question
             any
             one
             for
             stealing
             them
             ,
             or
             depriving
             them
             of
             the
             Propriety
             :
             Nor
             may
             they
             possess
             and
             use
             them
             as
             their
             own
             .
          
           
             §
             .
             3.
             
             
               Man
               hath
               the
               Right
               of
               governing
               the
               Bruits
               ,
               so
               far
               as
               they
               are
               capable
               of
               government
               .
            
          
           
             Which
             is
             not
             by
             
               proper
               moral
               Government
            
             ,
             by
             Laws
             and
             Judgement
             ;
             but
             such
             an
             Image
             of
             it
             ,
             as
             is
             suitable
             to
             their
             several
             kinds
             .
             This
             is
             in
             order
             to
             their
             own
             preservation
             ;
             but
             especially
             for
             our
             use
             and
             ends
             :
             He
             that
             denyeth
             this
             ,
             must
             not
             Rule
             his
             Dog
             ,
             his
             Horse
             ,
             or
             Oxe
             ,
             or
             Sheep
             ;
             but
             leave
             them
             every
             one
             to
             themselves
             .
          
           
             §
             .
             4.
             
             
               Man
               is
               also
               (
               subordinately
               )
               their
            
             Benefactor
             ,
             and
             their
             End
             :
             
               and
               they
               are
               more
               for
               Him
               than
               for
               themselves
               .
            
          
           
             He
             is
             their
             End
             as
             he
             is
             better
             than
             they
             ,
             and
             hath
             the
             foresaid
             Propriety
             in
             them
             ;
             The
             cause
             will
             further
             appear
             anon
             .
             The
             beauty
             and
             sweetness
             of
             my
             Flowers
             ,
             is
             more
             for
             me
             than
             for
             themselves
             :
             and
             I
             do
             more
             enjoy
             them
             .
             My
             trees
             and
             herbs
             ,
             and
             fruits
             ,
             and
             mettals
             ;
             my
             Horse
             and
             Oxe
             that
             labour
             for
             me
             ;
             and
             all
             the
             creatures
             on
             whom
             I
             feed
             ,
             I
             finde
             are
             for
             my
             use
             ;
             even
             their
             life
             and
             labour
             :
             Mankinde
             accuseth
             not
             himself
             as
             wronging
             them
             ,
             when
             for
             his
             own
             advantage
             he
             maketh
             use
             of
             both
             .
             And
             his
             care
             is
             necessary
             to
             their
             preservation
             ;
             planting
             ,
             dressing
             ,
             watering
             ,
             feeding
             ,
             defending
             ,
             providing
             for
             them
             :
             without
             which
             the
             usefullest
             would
             perish
             .
          
           
             §
             .
             5.
             
             
               The
               summ
               is
               ,
               that
               MAN
               is
               the
               OWNER
               ,
               the
               GOVERNOVR
               ,
               and
               the
               END
               and
               BENEFACTOR
               of
               the
               Inferiour
               beings
               ;
               and
               so
               is
               LORD
               among
               them
               in
               the
               World.
               
            
          
        
         
           
           
             CHAP.
             III.
             Of
             Men
             as
             mutually
             Related
             to
             each
             other
             .
          
           
             
             §
             .
             1.
             
             I
             
               See
               that
               there
               are
               more
               men
               besides
               me
               upon
               earth
               .
            
          
           
             §
             .
             2.
             
             
               The
               natural
               dignity
               of
               man
               ,
               and
               their
               likeness
               to
               each
               other
               ,
               maketh
               them
               all
               confess
               that
               it
               is
               their
               duty
               to
               love
               one
               another
               .
            
          
           
             He
             that
             denyeth
             this
             ,
             will
             not
             expect
             to
             be
             loved
             himself
             by
             others
             ;
             nor
             will
             he
             pretend
             to
             any
             virtue
             ,
             nor
             to
             merit
             the
             benefit
             of
             humane
             converse
             .
          
           
             §
             .
             3.
             
             
               Individual
               persons
               are
               commonly
               conscious
               of
               self-insufficiency
               ,
               and
               of
               their
               need
               of
               others
               ,
               and
               inclined
               to
               a
               sociable
               life
               .
            
          
           
             If
             Birds
             and
             Beasts
             will
             go
             together
             in
             flights
             and
             heards
             ,
             with
             those
             of
             their
             own
             kinde
             ,
             no
             wonder
             if
             man
             also
             have
             a
             naturall
             inclination
             to
             society
             ,
             besides
             the
             knowledge
             of
             the
             necessity
             and
             benefits
             of
             it
             .
          
           
             
             §
             .
             4.
             
             
               Each
               Individual
               in
               these
               societies
               must
               contribute
               his
               endeavours
               to
               the
               common
               good
               .
            
          
           
             For
             this
             is
             the
             end
             of
             the
             Association
             :
             He
             that
             will
             be
             for
             none
             but
             himself
             ,
             cannot
             justly
             expect
             that
             any
             should
             be
             for
             him
             :
             And
             he
             that
             would
             have
             all
             the
             society
             be
             helpfull
             to
             him
             ,
             must
             to
             his
             power
             be
             helpfull
             to
             all
             .
          
           
             
             §
             .
             5.
             
             
               The
               distinction
               of
               persons
               ,
               and
               their
               interests
               and
               actions
               ,
               foundeth
               a
               distinction
               of
               Propriety
               and
               Rights
               .
            
          
           
             For
             natural
             Individuation
             maketh
             it
             necessary
             that
             every
             man
             have
             his
             
               own
               food
            
             ,
             and
             his
             
               own
               cloathing
            
             ,
             at
             least
             for
             the
             time
             :
             and
             therefore
             it
             is
             usually
             needfull
             to
             the
             good
             of
             the
             whole
             and
             the
             parts
             ,
             that
             each
             one
             have
             also
             their
             
               provisional
               Proprieties
            
             :
             And
             the
             difference
             of
             men
             in
             wit
             and
             folly
             ,
             industry
             and
             sloth
             ,
             virtue
             and
             vice
             ,
             good
             or
             ill
             deserts
             ,
             will
             also
             cause
             a
             difference
             of
             Propriety
             and
             Rights
             :
             Though
             these
             may
             be
             in
             part
             subjected
             to
             the
             common
             good
             .
          
           
             §
             .
             6.
             
             
               Parents
               also
               may
               upon
               the
               merits
               of
               Children
               (
               if
               not
               arbitrarily
               )
               make
               an
               inequality
               in
               propriety
               :
               And
               so
               may
               other
               Donors
               and
               Benefactors
               .
            
          
           
             As
             all
             Children
             need
             not
             the
             same
             proportion
             ,
             so
             all
             deserve
             not
             the
             same
             :
             And
             those
             Parents
             that
             have
             great
             Estates
             ,
             may
             leave
             more
             to
             their
             own
             children
             than
             to
             others
             :
             so
             that
             
             many
             wayes
             both
             Propriety
             and
             disproportion
             may
             certainly
             come
             to
             pass
             ,
             and
             be
             allowed
             in
             the
             World.
             
             
          
           
             §
             .
             7.
             
             
               Therefore
               there
               is
               such
               a
               thing
               as
            
             Justice
             
               due
               from
               man
               to
               man
               ,
               for
               the
               preservation
               of
               these
               Rights
               and
               Order
               :
               and
               it
               's
            
             injustice
             
               to
               violate
               them
            
             .
          
           
             This
             is
             confessed
             by
             all
             the
             World
             ,
             that
             look
             for
             Justice
             from
             others
             :
             And
             if
             it
             be
             not
             maintained
             ,
             the
             world
             will
             be
             as
             in
             a
             continual
             Warre
             or
             Robbery
             :
             But
             better
             grounds
             and
             proofs
             of
             it
             ,
             will
             be
             mentioned
             anon
             .
          
           
             §
             .
             8.
             
             
               Therefore
               there
               is
               a
               difference
               between
            
             good
             and
             evil
             ,
             
               as
               respecting
               the
               benefit
               or
               hurt
               of
               others
               ,
               beside
               that
               which
               respecteth
               men
               as
               to
               themselves
               .
            
          
           
             Those
             that
             think
             they
             are
             bound
             to
             avoid
             hurting
             no
             man
             but
             themselves
             or
             for
             themselves
             ,
             nor
             to
             do
             good
             to
             any
             but
             themselves
             or
             for
             themselves
             ,
             have
             so
             far
             obliterated
             the
             Laws
             of
             Humanity
             ,
             and
             so
             openly
             renounce
             the
             benefits
             of
             Society
             ,
             and
             bid
             defiance
             to
             Mankinde
             ,
             that
             I
             suppose
             them
             so
             few
             that
             I
             need
             not
             dispute
             against
             them
             :
             Nor
             have
             I
             ever
             met
             with
             any
             defender
             of
             so
             inhumane
             a
             Cause
             ,
             whatever
             may
             be
             in
             their
             hearts
             and
             practice
             .
          
           
             §
             .
             9.
             
             
               Nature
               teacheth
               Parents
               to
               educate
               their
               children
               in
            
             sobriety
             ,
             obedience
             ,
             justice
             and
             charity
             ;
             
               and
               to
               restrain
               their
               contraries
            
             .
          
           
             Did
             Parents
             make
             no
             difference
             between
             their
             Childrens
             temperance
             and
             gluttony
             ,
             drunkenness
             and
             unchastity
             ,
             between
             their
             obedience
             and
             disobedience
             ,
             and
             contempt
             of
             their
             own
             authority
             ;
             between
             actions
             of
             Justice
             and
             Charity
             ,
             and
             actions
             of
             falshood
             ,
             robbery
             ,
             cruelty
             ,
             and
             inhumanity
             ,
             what
             a
             degenerate
             thing
             would
             Mankinde
             prove
             ?
             even
             Cannibals
             exercise
             some
             government
             over
             their
             Children
             .
          
           
             §
             .
             10.
             
             
               The
               means
               which
               Nature
               teacheth
               all
               the
               World
               ,
               to
               suppress
               iniquity
               ,
               and
               promote
               well-doing
               ,
               is
               by
               Punishments
               and
               Benefits
               ,
               that
               it
               may
               turn
               to
               the
               hurt
               of
               the
               evil-doer
               himself
               ,
               and
               to
               the
               benefit
               of
               the
               Well-doer
               .
            
          
           
             Thus
             Parents
             do
             by
             Children
             ,
             yea
             Men
             by
             Beasts
             ,
             on
             the
             account
             of
             Prudence
             ,
             though
             not
             of
             Justice
             .
             Without
             Punishments
             and
             Rewards
             or
             Benefits
             ,
             Laws
             are
             ridiculous
             or
             deceits
             ,
             and
             Government
             is
             nothing
             .
          
           
             §
             .
             11.
             
             
               For
               the
               just
               and
               effectual
               performance
               of
               this
               ,
            
             
             
               nature
               teacheth
               the
               World
               to
               set
               up
               Governments
               ,
               that
               by
               setled
               Laws
               and
               righteous
               Judgement
               ,
               it
               may
               be
               rightly
               done
               .
            
          
           
           
             
             Though
             better
             principles
             should
             acquaint
             men
             with
             the
             nature
             and
             necessity
             of
             Government
             ,
             yet
             these
             are
             so
             obvious
             to
             all
             the
             world
             ,
             that
             for
             their
             own
             preservation
             ,
             together
             with
             some
             natural
             sense
             of
             justice
             ,
             the
             most
             barbarous
             Nations
             ,
             that
             are
             nearest
             unto
             bruits
             ,
             are
             for
             some
             Civil
             Government
             ,
             (
             besides
             Oeconomical
             Government
             ,
             which
             none
             but
             mad-men
             ever
             question'd
             )
             .
          
           
             §
             .
             12.
             
             
               By
               this
               Government
               ,
               the
               Liberty
               ,
               Estates
               and
               Lives
               of
               offenders
               are
               destroyed
               ,
               for
               the
               ends
               of
               the
               Government
               ,
            
             viz.
             
               for
               Justice
               and
               the
               common
               good
               .
            
          
           
             That
             this
             is
             so
             ,
             
               de
               facto
            
             ,
             is
             so
             undeniable
             ,
             that
             even
             those
             Heathens
             (
             the
             supposed
             relicts
             of
             the
             Pythagoreans
             )
             who
             will
             not
             kill
             a
             harmless
             beast
             ,
             will
             yet
             kill
             those
             men
             who
             deserve
             to
             die
             .
             And
             if
             Government
             had
             not
             the
             power
             over
             the
             Liberties
             ,
             Estates
             and
             Lives
             of
             offenders
             ,
             it
             could
             not
             preserve
             the
             Liberties
             ,
             Estates
             and
             Lives
             of
             the
             innocent
             .
          
           
             
             §
             .
             13.
             
             
               The
               combination
               of
               the
            
             Power
             ,
             Wisdom
             and
             Goodness
             
               of
               the
               Individuals
               ,
               and
               the
            
             Eminency
             
               of
               these
               in
               the
            
             Governours
             ,
             
               is
               the
               cause
               of
               the
               order
               ,
               strength
               and
               safety
               of
               these
               humane
               societies
               .
            
          
           
             All
             the
             parts
             are
             in
             the
             combination
             to
             contribute
             to
             the
             good
             of
             the
             whole
             ,
             and
             that
             according
             to
             the
             nature
             of
             the
             parts
             :
             it
             is
             not
             a
             heap
             of
             stones
             ,
             nor
             a
             forest
             of
             trees
             ,
             nor
             a
             heard
             of
             cattle
             ,
             which
             we
             are
             speaking
             of
             ,
             but
             an
             association
             of
             men
             ;
             which
             must
             be
             promoted
             and
             blessed
             by
             the
             worth
             and
             duty
             of
             the
             individuals
             :
             and
             this
             consisteth
             in
             the
             perfections
             and
             right
             exercise
             of
             their
             Power
             ,
             Intellects
             and
             Wills.
             But
             as
             the
             place
             of
             the
             Governour
             requireth
             more
             of
             the
             exercise
             of
             these
             ,
             than
             is
             requisite
             in
             any
             individual
             else
             ,
             so
             doth
             it
             therefore
             require
             ,
             that
             these
             be
             in
             him
             in
             
               greater
               eminency
            
             and
             excellency
             than
             in
             others
             ;
             viz.
             that
             in
             himself
             he
             excel
             in
             wisdom
             and
             goodness
             ;
             and
             by
             his
             interest
             in
             the
             people
             that
             he
             excel
             in
             power
             or
             strength
             .
             Take
             away
             power
             ,
             and
             Societies
             are
             indefensible
             ,
             exposed
             to
             the
             will
             of
             enemies
             ,
             and
             unable
             to
             execute
             their
             Laws
             upon
             their
             own
             offenders
             ,
             and
             so
             to
             attain
             the
             ends
             of
             their
             association
             and
             government
             .
             Take
             away
             wisdom
             ,
             and
             they
             are
             a
             rout
             of
             Ideots
             or
             mad-men
             ,
             and
             government
             can
             be
             none
             at
             all
             .
             Take
             away
             goodness
             ,
             and
             they
             are
             as
             a
             company
             of
             Devils
             ,
             or
             confederacy
             of
             Robbers
             or
             pernicious
             enemies
             ,
             who
             can
             neither
             trust
             one
             another
             ,
             nor
             promote
             the
             common
             good
             ,
             but
             are
             fit
             to
             destroy
             and
             be
             destroyed
             .
          
           
           
             §
             .
             14.
             
             
               By
               all
               this
               it
               is
               manifest
               ,
            
             
             
               that
               MAN
               is
               not
               only
               a
            
             living
             Wight
             ,
             having
             Power
             ,
             Intellect
             ,
             and
             Will
             ,
             and
             Dominion
             
               over
               inferiour
               things
               ,
               as
               their
            
             Owner
             ,
             Ruler
             and
             End
             ,
             
               but
               also
               is
               a
            
             sociable
             Wight
             ,
             
               or
               fitted
               for
               society
               where
            
             Government
             
               is
               exercised
               ,
               by
               Power
               ,
               Wisdom
               and
               Goodness
               ,
               which
               are
               his
               perfections
               .
            
          
           
             I
             have
             looked
             thus
             long
             at
             the
             things
             that
             are
             seen
             ,
             as
             nearest
             me
             ,
             and
             most
             discernable
             ,
             before
             I
             proceed
             to
             the
             Cause
             ,
             which
             is
             unseen
             .
          
        
         
           
             CHAP.
             IV.
             Of
             Man
             ,
             and
             other
             things
             ,
             as
             produced
             by
             their
             first
             Cause
             .
          
           
             §
             .
             1.
             
             I
             
               Was
               not
               always
               what
               I
               am
               .
            
          
           
             It
             is
             not
             yet
             sixty
             years
             since
             I
             was
             no
             man
             :
             
             I
             had
             a
             late
             beginning
             ,
             and
             though
             I
             now
             enquire
             not
             of
             what
             duration
             my
             soul
             is
             ,
             my
             present
             composition
             is
             not
             from
             eternity
             :
             the
             same
             I
             see
             of
             others
             ,
             that
             are
             born
             men
             ,
             who
             were
             lately
             none
             :
             and
             so
             of
             all
             things
             that
             are
             here
             generated
             .
          
           
             §
             .
             2.
             
             
               I
               did
               not
               make
               my self
            
             ,
             
             
               at
               least
               as
               an
               independent
               uncaused
               being
               .
            
          
           
             I
             could
             not
             as
             I
             am
             ,
             make
             my self
             what
             I
             am
             :
             for
             so
             my self
             as
             the
             cause
             should
             be
             before
             my self
             as
             the
             effect
             ,
             which
             is
             a
             contradiction
             ,
             unless
             the
             word
             
               [
               self
            
             ]
             be
             used
             equivocally
             .
             When
             I
             was
             not
             I
             acted
             not
             .
             If
             it
             be
             said
             by
             any
             ,
             that
             the
             Soul
             did
             fabricate
             a
             Body
             to
             it self
             ,
             and
             so
             one
             part
             of
             me
             made
             the
             other
             ,
             I
             answer
             ,
             1.
             
             My
             soul
             did
             not
             make
             the
             matter
             of
             that
             Body
             :
             for
             if
             it
             did
             ,
             it
             made
             it
             of
             something
             or
             of
             nothing
             ;
             if
             of
             something
             ,
             either
             it
             made
             that
             something
             or
             not
             ;
             if
             not
             ,
             then
             it
             made
             not
             the
             
               first
               matter
            
             of
             the
             Body
             .
             If
             it
             made
             it
             of
             nothing
             ,
             it
             must
             be
             Omnipotent
             ;
             but
             it
             is
             conscious
             of
             impotency
             .
             2.
             
             My
             soul
             did
             not
             make
             it self
             ,
             for
             then
             it
             must
             be
             before
             it self
             ,
             which
             is
             impossible
             .
             And
             if
             I
             made
             neither
             form
             nor
             matter
             ,
             I
             did
             not
             make
             my self
             .
             If
             it
             be
             said
             ,
             that
             my
             Soul
             is
             an
             eternal
             uncaused
             being
             ,
             and
             so
             did
             fabricate
             this
             Body
             as
             a
             dwelling
             for
             it self
             :
             I
             answer
             ,
             1.
             
             As
             to
             the
             supposed
             
             fabrication
             ,
             
             it
             is
             conscious
             it self
             of
             no
             such
             thing
             .
             And
             if
             my
             Soul
             made
             my
             body
             ,
             either
             it
             was
             as
             a
             
               causa
               subministra
               vel
               instrumentalis
            
             ,
             by
             the
             direction
             and
             power
             of
             a
             superiour
             cause
             ,
             or
             else
             of
             and
             by
             it self
             as
             the
             prime
             cause
             .
             If
             the
             first
             ,
             then
             it
             is
             a
             caused
             and
             dependent
             being
             it self
             ,
             and
             so
             leadeth
             us
             to
             a
             higher
             cause
             .
             If
             the
             second
             be
             affirmed
             ,
             and
             so
             my
             Soul
             an
             eternal
             ,
             uncaused
             ,
             independent
             being
             ;
             then
             ,
             1.
             
             That
             which
             is
             without
             beginning
             ,
             cause
             and
             dependency
             ,
             must
             needs
             be
             self-sufficient
             ,
             and
             be
             the
             highest
             excellency
             ;
             it
             must
             have
             an
             infiniteness
             ,
             and
             need
             no
             help
             from
             any
             other
             :
             But
             my
             Soul
             is
             conscious
             of
             imperfection
             in
             knowledge
             ,
             its
             ignorance
             is
             its
             burden
             and
             dishonour
             ,
             
             it
             knoweth
             not
             so
             much
             as
             is
             here
             asserted
             of
             it self
             ,
             it
             knoweth
             no
             such
             perfections
             or
             operations
             ,
             it
             knoweth
             little
             comparatively
             of
             the
             Universe
             ,
             or
             of
             any
             particular
             thing
             in
             it
             .
             If
             it
             were
             an
             eternal
             ,
             uncaused
             ,
             independent
             Being
             ,
             it
             need
             not
             all
             the
             helps
             of
             evidence
             and
             argument
             in
             this
             dispute
             .
             Moreover
             it
             is
             conscious
             of
             imperfection
             in
             Goodness
             ,
             and
             defilement
             of
             Evil
             :
             it
             is
             defective
             in
             governing
             this
             flesh
             ,
             which
             could
             never
             be
             able
             to
             make
             me
             a
             sinner
             or
             culpable
             ,
             if
             it
             were
             animated
             with
             an
             uncaused
             independent
             being
             .
             Moreover
             I
             am
             conscious
             of
             impotency
             in
             every
             thing
             that
             I
             go
             about
             :
             a
             thousand
             difficulties
             pose
             and
             stall
             me
             !
             a
             thousand
             things
             I
             would
             do
             and
             cannot
             ,
             and
             as
             many
             I
             would
             have
             and
             cannot
             :
             whereas
             an
             uncaused
             independent
             mind
             ,
             should
             necessarily
             have
             an
             uncaused
             independent
             power
             ,
             and
             wisdom
             ,
             and
             goodness
             ,
             and
             so
             should
             at
             least
             partake
             of
             infiniteness
             in
             all
             .
          
           
             
             And
             if
             my
             Soul
             did
             thus
             fabricate
             my
             Body
             ,
             then
             what
             needed
             it
             pre-existent
             Matter
             to
             make
             it
             of
             ?
             And
             why
             did
             it
             not
             make
             it
             sooner
             ,
             seeing
             it
             hath
             such
             an
             inclination
             to
             it
             ?
             Can
             an
             independent
             Mind
             be
             ignorant
             what
             it
             was
             ,
             and
             what
             it
             did
             it self
             from
             all
             eternity
             ,
             before
             it
             entred
             into
             this
             flesh
             ?
             And
             why
             doth
             it
             not
             amend
             the
             infirmities
             of
             this
             Body
             ?
             or
             why
             did
             it
             not
             make
             it self
             a
             Body
             more
             excellent
             ,
             more
             comely
             ,
             more
             sound
             ,
             more
             clean
             ,
             and
             more
             durable
             ?
             Could
             it
             choose
             no
             better
             ?
             can
             it
             not
             heal
             and
             perfect
             this
             ?
             can
             it
             not
             prevent
             the
             dissolution
             of
             it
             ?
             Seeing
             I
             find
             it
             so
             much
             in
             love
             with
             it
             ,
             and
             so
             unwilling
             to
             be
             separated
             from
             it
             ,
             if
             it
             were
             an
             independent
             mind
             ,
             and
             caused
             it
             at
             the
             first
             ,
             it
             would
             not
             be
             unwillingly
             taken
             from
             it
             ,
             and
             leave
             it
             to
             rottenness
             and
             dust
             ?
          
           
           
             And
             if
             my
             Soul
             did
             thus
             independently
             make
             my
             Body
             ,
             did
             
               all
               other
            
             Souls
             do
             so
             by
             their
             Bodies
             ,
             or
             not
             ?
             If
             they
             did
             not
             ,
             then
             they
             had
             a
             superiour
             Cause
             ;
             if
             they
             did
             ,
             then
             it
             seems
             that
             every
             Worm
             ,
             and
             Fly
             ,
             and
             Toad
             hath
             a
             Soul
             ,
             that
             is
             an
             eternal
             ,
             uncaused
             ,
             independent
             being
             .
             But
             why
             then
             have
             they
             no
             knowledge
             ,
             no
             reason
             ,
             no
             speech
             ?
             why
             did
             they
             not
             choose
             a
             more
             honourable
             dwelling
             ?
             why
             do
             they
             all
             stoop
             to
             the
             service
             of
             man
             ,
             if
             they
             are
             equally
             excellent
             ?
             And
             then
             it
             would
             follow
             that
             there
             are
             
               as
               many
               eternal
               independent
               beings
            
             ,
             as
             there
             are
             Souls
             or
             living
             Wights
             in
             all
             the
             world
             .
             And
             so
             instead
             of
             one
             true
             perfect
             God
             ,
             there
             would
             be
             innumerable
             demi-gods
             ,
             which
             all
             had
             the
             perfection
             of
             independencies
             ,
             and
             none
             of
             them
             had
             a
             perfection
             of
             being
             and
             sufficiency
             :
             which
             would
             put
             us
             upon
             the
             further
             enquiries
             ,
             whether
             they
             
               do
               all
               their
               business
               independently
            
             ,
             or
             by
             a
             
               general
               council
            
             and
             consent
             ,
             and
             how
             they
             all
             do
             to
             agree
             ,
             and
             not
             fall
             into
             perpetual
             wars
             ;
             how
             the
             soul
             of
             an
             ideot
             ,
             or
             a
             wicked
             man
             ,
             or
             of
             a
             Toad
             or
             Serpent
             ,
             came
             to
             be
             so
             self-denying
             as
             to
             be
             contented
             with
             that
             part
             ,
             when
             the
             Soul
             of
             Aristotle
             ,
             and
             Seneca
             ,
             and
             Paul
             were
             so
             much
             better
             provided
             for
             .
          
           
             And
             if
             all
             this
             were
             so
             ,
             who
             made
             the
             things
             inanimate
             ,
             that
             have
             no
             souls
             of
             their
             own
             to
             make
             them
             ?
             For
             my
             part
             I
             made
             them
             not
             .
             And
             my
             Soul
             is
             conscious
             that
             it
             is
             a
             dependent
             being
             ,
             that
             cannot
             illuminate
             it self
             ,
             nor
             know
             what
             it
             would
             know
             ,
             nor
             be
             what
             it
             would
             be
             ,
             nor
             do
             what
             it
             would
             do
             ,
             nor
             can
             support
             its
             body
             or
             it self
             an
             hour
             .
             It
             looketh
             dependently
             to
             something
             higher
             for
             help
             ,
             and
             protection
             ,
             and
             supply
             ,
             and
             mercy
             ,
             and
             is
             past
             all
             doubt
             that
             it
             is
             
               no
               God.
            
             
          
           
             If
             it
             be
             said
             that
             all
             Souls
             are
             
               but
               one
            
             ,
             even
             parts
             of
             the
             universal
             Soul
             of
             the
             World
             ,
             
             and
             that
             individuation
             is
             by
             Matter
             only
             ,
             and
             that
             so
             though
             my
             Soul
             be
             not
             the
             whole
             
               first
               cause
            
             and
             being
             ,
             it
             is
             a
             part
             of
             it
             :
             I
             answer
             ,
             1.
             
             I
             note
             by
             the
             way
             ,
             that
             this
             hypothesis
             acknowledgeth
             that
             which
             I
             am
             searching
             after
             ,
             viz.
             that
             there
             is
             a
             God
             :
             and
             it
             asserteth
             higher
             things
             of
             man
             than
             I
             am
             proving
             ,
             viz.
             That
             he
             hath
             not
             only
             an
             immortal
             Soul
             ,
             but
             a
             Soul
             that
             is
             part
             of
             God
             himself
             .
             2.
             
             And
             according
             to
             this
             ,
             the
             Soul
             of
             every
             
               Heliogabalus
               ,
               Sardanapalus
            
             ,
             Ideot
             or
             Toad
             ,
             should
             be
             part
             of
             God.
             3.
             
             And
             then
             all
             souls
             should
             be
             alike
             ,
             if
             all
             be
             God
             ;
             the
             Soul
             of
             
             a
             murderer
             ,
             
             and
             of
             him
             that
             is
             murdered
             ,
             of
             a
             Nero
             and
             a
             Saint
             ,
             yea
             ,
             of
             Caesar
             and
             of
             his
             Dog.
             And
             how
             then
             cometh
             there
             so
             much
             enmity
             between
             them
             ,
             and
             so
             great
             disparity
             ?
             why
             is
             one
             wise
             ,
             and
             another
             foolish
             or
             bruitish
             ,
             and
             one
             the
             Ruler
             of
             the
             other
             ?
             The
             Soul
             of
             a
             Bird
             or
             Horse
             seemeth
             to
             be
             lodged
             in
             as
             good
             a
             kind
             of
             matter
             as
             Mans
             ;
             or
             at
             least
             ,
             the
             Soul
             of
             a
             Nero
             in
             as
             good
             a
             matter
             as
             the
             Soul
             of
             Paul
             ;
             or
             at
             least
             ,
             the
             Soul
             of
             one
             that
             turneth
             to
             villany
             from
             virtue
             ,
             hath
             the
             same
             matter
             which
             it
             had
             before
             .
             And
             certainly
             it
             is
             not
             matter
             that
             principally
             individuateth
             ,
             but
             forms
             .
             Nor
             is
             the
             difference
             between
             good
             men
             and
             bad
             ,
             and
             between
             Men
             ,
             and
             Serpents
             or
             Beasts
             ,
             so
             much
             in
             Matter
             as
             in
             the
             Soul.
             
          
           
             Moreover
             Nature
             teacheth
             all
             men
             to
             seek
             felicity
             ,
             and
             fear
             infelicity
             and
             calamity
             :
             which
             they
             need
             not
             do
             ,
             nor
             could
             not
             do
             ,
             if
             they
             were
             all
             
               parts
               of
               God
            
             :
             God
             cannot
             be
             miserable
             ,
             but
             Man
             can
             ,
             as
             to
             his
             Soul
             as
             well
             as
             his
             Body
             ,
             and
             the
             misery
             of
             his
             Body
             is
             little
             to
             that
             of
             the
             Soul
             even
             in
             this
             life
             .
             God
             cannot
             be
             evil
             ,
             but
             the
             Soul
             may
             be
             vitiated
             and
             evil
             ,
             as
             experience
             teacheth
             .
             God
             may
             not
             be
             punished
             or
             afflicted
             ,
             but
             a
             wicked
             man
             may
             be
             punished
             and
             afflicted
             ,
             even
             in
             his
             mind
             or
             Soul
             ;
             and
             a
             Magistrate
             will
             not
             think
             ,
             when
             he
             hangeth
             a
             thief
             ,
             that
             he
             either
             punished
             bare
             flesh
             ,
             or
             that
             he
             punished
             God.
             
          
           
             Moreover
             God
             can
             wrong
             no
             man
             ,
             but
             one
             man
             may
             wrong
             another
             .
             God
             need
             not
             fear
             doing
             any
             thing
             amiss
             ,
             but
             the
             Soul
             of
             man
             must
             fear
             it
             .
             No
             part
             of
             God
             can
             be
             so
             unhappy
             as
             to
             choose
             to
             be
             a
             Toad
             ,
             or
             a
             wicked
             or
             miserable
             man.
             God
             hath
             no
             Body
             ,
             but
             so
             have
             these
             Souls
             ;
             else
             when
             men
             eat
             a
             plant
             ,
             or
             bird
             ,
             or
             any
             flesh
             ,
             they
             eat
             part
             of
             the
             Body
             of
             God.
             
          
           
             Moreover
             I
             find
             ,
             that
             it
             is
             Bodies
             only
             that
             are
             Quantitative
             or
             Extensive
             ,
             and
             so
             divisible
             into
             parts
             :
             many
             parts
             of
             
               one
               Body
            
             may
             be
             animated
             by
             
               one
               Soul
            
             ,
             but
             not
             by
             
               many
               parts
            
             of
             that
             one
             Soul
             ,
             (
             except
             the
             Soul
             be
             material
             it self
             .
             )
          
           
             
               But
               why
            
             (
             may
             some
             object
             )
             
               may
               I
               not
               hold
               ,
               that
               all
               the
               Orbs
               being
               one
               world
               ,
               or
               one
               Body
               of
               one
               informing
               Soul
               ,
               which
               is
               God
               ;
               and
               so
               that
               really
               those
               which
               you
               call
               individuals
               ,
               are
               but
               parts
               of
               this
               one
               animated
               world
               .
               Answ
               .
            
             This
             is
             confuted
             by
             what
             is
             said
             .
             Whether
             the
             world
             be
             animated
             by
             one
             *
             universal
             Soul
             ,
             we
             are
             not
             now
             enquiring
             .
             But
             that
             God
             is
             not
             this
             
               informing
               
               Soul
            
             is
             before
             disproved
             .
             In
             point
             of
             efficiency
             we
             grant
             that
             he
             is
             as
             the
             Soul
             of
             Souls
             ,
             effecting
             more
             than
             Souls
             do
             for
             their
             Bodies
             ,
             but
             not
             in
             point
             of
             Constitution
             .
             He
             is
             
               much
               more
            
             than
             the
             
               Soul
               of
               the
               world
            
             ,
             but
             is
             not
             
               formally
               its
               Soul.
            
             But
             ,
             2.
             
             Those
             men
             that
             will
             think
             so
             ,
             must
             acknowledge
             ,
             that
             as
             they
             take
             the
             Horse
             and
             the
             Rider
             to
             be
             both
             parts
             of
             God
             ,
             and
             the
             Child
             and
             the
             Father
             ,
             and
             the
             Subject
             and
             the
             Prince
             ,
             and
             the
             Malefactor
             and
             the
             Judge
             ,
             and
             the
             flagitious
             wretch
             and
             the
             best
             of
             men
             ;
             so
             it
             is
             no
             other
             membership
             than
             what
             consisteth
             with
             the
             difference
             of
             moral
             good
             and
             evil
             ,
             of
             wise
             and
             foolish
             ,
             of
             Governours
             and
             Subjects
             ,
             of
             Rewards
             and
             Punishments
             ,
             of
             Happiness
             and
             Misery
             ,
             which
             are
             the
             things
             that
             I
             am
             seeking
             after
             .
             But
             so
             few
             lay
             this
             claim
             to
             Deity
             ,
             that
             I
             need
             no
             further
             mind
             them
             .
          
           
             §
             .
             3.
             
             
               My
               Parents
               were
               not
               the
               first
               cause
               of
               my
               being
               what
               I
               am
               .
            
          
           
             As
             each
             Individual
             cannot
             be
             the
             first
             Cause
             of
             it self
             ,
             so
             neither
             can
             their
             Parents
             ;
             for
             they
             do
             not
             so
             much
             as
             know
             my
             frame
             and
             nature
             ,
             nor
             the
             order
             and
             temperature
             of
             my
             parts
             ;
             nor
             how
             or
             when
             they
             were
             set
             together
             ;
             nor
             their
             use
             ,
             or
             the
             reason
             of
             their
             location
             .
             And
             certainly
             he
             that
             made
             me
             ,
             knew
             what
             he
             did
             ,
             and
             why
             he
             did
             it
             in
             each
             particular
             .
             My
             Parents
             could
             not
             choose
             my
             sex
             ,
             nor
             shape
             ,
             nor
             strength
             ,
             nor
             qualifications
             .
          
           
             §
             .
             4.
             
             
               The
               world
               which
               I
               see
               ,
               and
               live
               in
               ,
               did
               not
               make
               it self
               .
            
          
           
             As
             Men
             ,
             and
             Beasts
             ,
             and
             Trees
             ,
             and
             Stones
             did
             not
             make
             themselves
             ,
             so
             neither
             did
             they
             joyn
             as
             concauses
             or
             assistants
             in
             the
             making
             of
             the
             whole
             ;
             nor
             did
             any
             one
             of
             them
             make
             the
             rest
             :
             nor
             did
             any
             of
             the
             more
             simple
             substances
             ,
             called
             Elements
             ,
             make
             themselves
             ;
             neither
             the
             passive
             Elements
             ,
             or
             the
             active
             ;
             the
             Earth
             ,
             the
             Water
             ,
             the
             Air
             or
             the
             Fire
             :
             For
             we
             know
             ,
             past
             doubt
             ,
             that
             nothing
             hath
             
               no
               power
            
             or
             action
             ;
             
             and
             before
             they
             were
             ,
             they
             
               were
               not
            
             ,
             and
             therefore
             could
             not
             make
             themselves
             .
             Nor
             can
             they
             be
             the
             
               first
               cause
            
             of
             
               mixt
               bodies
            
             ,
             because
             there
             is
             that
             exceeding
             wisdom
             most
             apparent
             in
             the
             generation
             ,
             production
             ,
             nature
             and
             operations
             of
             these
             Bodies
             ,
             which
             these
             Elements
             have
             not
             .
          
           
             §
             .
             5.
             
             
               The
               visible
               world
               is
               not
               an
               uncaused
               independent
               Being
               .
            
          
           
             For
             all
             the
             
               generated
               parts
            
             we
             see
             ,
             do
             
               oriri
               &
               interire
            
             ;
             they
             have
             a
             beginning
             ,
             progress
             ,
             decay
             and
             end
             .
             And
             the
             inanimate
             
             parts
             having
             less
             of
             natural
             excellency
             than
             the
             living
             ,
             cannot
             
               infinitely
               exceed
            
             them
             ,
             in
             the
             excellency
             of
             Deity
             as
             uncaused
             and
             independent
             .
             And
             we
             see
             that
             they
             are
             
               all
               dependent
            
             in
             their
             operations
             .
             They
             shew
             in
             the
             order
             of
             their
             beings
             and
             action
             ,
             that
             incomprehensible
             wisdom
             ,
             which
             is
             not
             in
             themselves
             :
             the
             Earth
             ,
             the
             Sea
             ,
             the
             Air
             and
             Winds
             ,
             are
             all
             ordered
             exactly
             by
             a
             Wisdom
             and
             a
             Will
             ,
             which
             they
             themselves
             are
             void
             of
             .
             Besides
             ,
             they
             are
             many
             and
             various
             ;
             but
             their
             order
             and
             agreement
             sheweth
             ,
             that
             it
             is
             some
             One
             universal
             Wisdom
             and
             Will
             which
             ruleth
             them
             all
             :
             and
             if
             they
             are
             dependent
             in
             operation
             ,
             they
             are
             certainly
             dependent
             in
             being
             .
             And
             had
             they
             that
             excellency
             to
             be
             uncaused
             and
             independent
             ,
             they
             would
             have
             had
             therewith
             all
             other
             perfections
             ,
             which
             we
             see
             they
             want
             ;
             and
             they
             would
             not
             have
             been
             many
             but
             one
             in
             that
             perfection
             .
          
           
             §
             .
             6.
             
             
               The
               first
               universal
            
             Matter
             
               is
               not
               an
               uncaused
               independent
               being
               .
            
          
           
             If
             such
             there
             be
             ,
             its
             inactivity
             and
             passiveness
             sheweth
             it
             to
             want
             the
             excellency
             of
             independency
             :
             and
             the
             ordination
             of
             it
             into
             its
             several
             beings
             ,
             and
             the
             disposals
             of
             it
             there
             ,
             is
             done
             by
             a
             principle
             of
             infinite
             power
             ,
             activity
             and
             wisdom
             :
             on
             which
             having
             this
             dependence
             in
             its
             ordination
             and
             use
             ,
             
             it
             must
             be
             dependent
             also
             in
             its
             being
             .
          
           
             §
             .
             7.
             
             
               If
               it
               were
               doubtful
               whether
               the
               world
               were
               eternal
               ,
               and
               whether
               it
               were
               the
               Body
               of
               God
               as
               the
               informing
               Soul
               ,
               yet
               it
               would
               be
               past
               doubt
               that
               it
               is
               not
               uncaused
               or
               independent
               ,
               but
               caused
               by
               God.
               
            
          
           
             That
             the
             world
             is
             
               not
               eternal
            
             we
             want
             not
             natural
             evidence
             :
             for
             ,
             
             saith
             Lullius
             ,
             then
             there
             would
             be
             
               two
               Eternals
            
             ,
             the
             Cause
             and
             its
             Effects
             ;
             and
             then
             all
             things
             would
             be
             caused
             by
             natural
             necessity
             ,
             and
             not
             by
             free
             will
             ,
             and
             consequently
             always
             alike
             :
             and
             then
             there
             hath
             been
             Evil
             eternally
             ,
             and
             both
             the
             
               caused
               Good
            
             and
             the
             Evil
             would
             in
             all
             other
             aggravations
             be
             answerable
             to
             Eternity
             ,
             and
             the
             Evil
             would
             be
             as
             soon
             ,
             as
             great
             ,
             as
             durable
             as
             the
             good
             .
             The
             same
             world
             which
             is
             finite
             in
             good
             and
             evil
             ,
             and
             other
             respects
             ,
             would
             be
             infinite
             in
             Eternity
             ;
             and
             the
             evil
             would
             have
             an
             infiniteness
             in
             point
             of
             Eternity
             ,
             and
             this
             necessitated
             by
             the
             eternity
             of
             the
             world
             :
             And
             seeing
             no
             individuals
             are
             eternal
             ,
             the
             supposed
             eternity
             of
             the
             world
             must
             be
             but
             of
             some
             common
             matter
             ,
             
             or
             only
             intentional
             and
             not
             real
             .
             The
             corporeal
             part
             having
             quantity
             ,
             is
             finite
             as
             to
             extension
             ,
             and
             therefore
             cannot
             be
             infinite
             in
             duration
             .
             In
             Eternity
             then
             there
             is
             no
             time
             ,
             no
             
               prius
               &
               posterius
            
             ;
             but
             in
             the
             world
             there
             is
             .
             Much
             more
             is
             said
             by
             many
             ;
             but
             this
             is
             not
             my
             present
             task
             ,
             I
             shall
             say
             more
             of
             it
             afterward
             .
          
           
             But
             if
             it
             were
             doubtful
             whether
             the
             world
             were
             not
             eternally
             the
             Body
             of
             God
             ,
             yet
             would
             it
             be
             undoubted
             still
             that
             
               he
               caused
            
             it
             .
             And
             that
             there
             were
             the
             difference
             of
             a
             cause
             and
             an
             effect
             ,
             in
             order
             of
             nature
             ,
             though
             not
             in
             duration
             .
             As
             if
             a
             Tree
             or
             a
             mans
             body
             were
             supposed
             eternal
             ,
             yet
             the
             root
             and
             spirits
             of
             the
             Tree
             ,
             and
             the
             principal
             parts
             and
             spirits
             in
             mans
             body
             would
             be
             the
             causal
             parts
             on
             which
             the
             rest
             depend
             .
          
           
             §
             .
             8.
             
             
               It
               remaineth
               therefore
               most
               certain
               ,
               that
               something
               is
               a
            
             first
             Cause
             
               to
               all
               things
               else
               ,
               and
               that
               he
               is
               the
            
             Creator
             
               of
               all
               things
            
             .
          
           
             For
             if
             the
             world
             be
             not
             uncaused
             and
             independent
             ,
             it
             hath
             a
             Cause
             ;
             and
             if
             it
             have
             a
             Cause
             it
             hath
             a
             Creator
             :
             For
             when
             there
             was
             nothing
             but
             himself
             ,
             he
             must
             make
             all
             things
             of
             Himself
             ,
             or
             of
             Nothing
             :
             not
             of
             Himself
             ,
             for
             He
             is
             not
             Material
             ,
             and
             they
             are
             not
             parts
             of
             God
             (
             who
             is
             indivisible
             :
             )
             He
             that
             thinks
             otherwise
             ,
             should
             not
             kill
             a
             Flea
             or
             a
             Toad
             ,
             nor
             blame
             any
             man
             that
             beateth
             ,
             or
             robbeth
             ,
             or
             wrongeth
             him
             ,
             nor
             eat
             any
             creature
             ;
             because
             he
             doth
             kill
             ,
             and
             blame
             ,
             and
             eat
             a
             part
             of
             God
             ,
             who
             is
             unblameable
             ,
             and
             can
             injure
             none
             ,
             and
             is
             to
             be
             more
             reverenced
             .
          
           
             §
             .
             9.
             
             
               If
               there
               were
               any
               doubt
               whether
               the
               Sun
               ,
               or
               Fire
               ,
            
             
             
               or
               passive
               matter
               had
               a
               first
               Cause
               ,
               there
               can
               be
               no
               doubt
               at
               all
               concerning
               MAN
               ,
               which
               is
               the
               thing
               which
               I
               am
               enquiring
               into
               at
               the
               present
               .
            
          
           
             For
             every
             one
             seeth
             that
             Man
             hath
             his
             beginning
             ,
             and
             confesseth
             that
             it
             is
             but
             as
             yesterday
             since
             he
             was
             not
             ;
             and
             therefore
             hath
             a
             Cause
             which
             must
             be
             uncaused
             ,
             or
             have
             a
             Cause
             it self
             :
             if
             the
             latter
             ,
             then
             that
             Cause
             again
             is
             uncaused
             ,
             or
             hath
             a
             Cause
             it self
             .
             And
             so
             we
             must
             needs
             come
             at
             last
             to
             some
             
               uncaused
               cause
            
             .
          
           
             §
             .
             10.
             
             
               If
               any
               second
               Cause
               had
               made
               Man
               or
               the
               World
               ,
               yet
               if
               it
               did
               it
               but
               as
               a
            
             caused
             Cause
             ,
             
               it self
               would
               lead
               us
               up
               to
               an
            
             uncaused
             Cause
             ,
             
               which
               is
               the
               first
               Cause
               of
               all
               ,
               which
               we
               are
               seeking
               after
               .
            
          
           
           
             
             For
             what
             any
             Cause
             doth
             by
             a
             power
             received
             from
             a
             higher
             Cause
             ,
             and
             consequently
             ordered
             by
             it
             ,
             that
             is
             done
             principally
             by
             that
             first
             or
             highest
             Cause
             .
             And
             if
             God
             had
             made
             the
             world
             by
             an
             Angel
             or
             Intelligence
             ,
             it
             would
             have
             been
             nevertheless
             his
             Creature
             ,
             nor
             any
             thing
             the
             less
             to
             his
             honour
             than
             if
             he
             had
             made
             it
             by
             himself
             alone
             .
          
           
             §
             .
             11.
             
             
               The
               summ
               of
               all
               is
               ,
               that
            
             There
             is
             certainly
             a
             first
             uncaused
             independent
             Cause
             of
             Man
             ,
             and
             all
             things
             else
             ,
             besides
             that
             Cause
             .
          
        
         
           
             CHAP.
             V.
             What
             this
             Cause
             is
             ,
             in
             it self
             .
             That
             it
             is
             God.
             
          
           
             §
             .
             1.
             
             
               THe
               first
               Cause
               is
               known
               to
               us
               imperfectly
               ,
               and
               by
               the
               effects
               .
            
             
          
           
             Man
             is
             so
             conscious
             of
             his
             ignorance
             herein
             ,
             and
             of
             the
             perplexities
             and
             diversities
             of
             opinions
             which
             follow
             thereupon
             ,
             and
             of
             the
             necessity
             of
             beginning
             downward
             at
             the
             effects
             ,
             and
             rising
             upward
             in
             his
             enquiry
             ,
             that
             I
             need
             not
             prove
             this
             Proposition
             to
             any
             man.
             
          
           
             
             §
             .
             2.
             
             
               Though
               God
               (
               or
               the
               first
               Cause
               )
               is
               to
               be
               searched
               after
               in
               all
               his
               works
               ,
               yet
               chiefly
               in
               the
               chiefest
               of
               them
               within
               our
               reach
               ;
               which
               is
               Man
               himself
               .
            
          
           
             If
             any
             shall
             say
             ,
             that
             the
             Sun
             and
             other
             creatures
             are
             more
             excellent
             than
             Man
             ,
             and
             therefore
             God
             (
             or
             the
             first
             Cause
             )
             is
             to
             be
             searched
             after
             rather
             in
             them
             ,
             and
             his
             Attributes
             denominated
             from
             them
             :
             I
             answer
             ,
             There
             is
             no
             doubt
             but
             
               secundum
               quid
            
             ,
             
             the
             Sun
             is
             a
             nobler
             Creature
             than
             Man.
             But
             what
             it
             is
             simpliciter
             we
             cannot
             tell
             ,
             unless
             we
             knew
             it
             better
             .
             The
             highest
             exellencies
             known
             to
             man
             in
             the
             Sun
             ,
             is
             the
             
               Potentia
               Motiva
               ,
               Illuminativa
               &
               Calefactiva
               ;
               Motion
               ,
               Light
            
             and
             Heat
             ,
             with
             their
             effects
             ,
             do
             tell
             us
             ,
             what
             we
             know
             of
             it
             .
             That
             which
             we
             are
             conscious
             of
             in
             Man
             is
             ,
             
               Posse
               ,
               Scire
               ,
               Velle
               ;
               Power
               ,
               Intellection
            
             and
             Will
             ,
             with
             their
             Perfections
             ;
             which
             are
             an
             higher
             excellency
             than
             Motion
             ,
             Light
             and
             Heat
             .
          
           
             §
             .
             3.
             
             
               He
               that
               giveth
               Being
               to
               all
               else
               that
               is
               ,
               must
               needs
               be
               the
               first
               Being
               formally
               or
               eminently
               Himself
               .
            
          
           
           
             Entity
             must
             needs
             be
             in
             the
             noblest
             sense
             or
             sort
             ,
             
             in
             the
             
               Primum
               Ens
            
             ,
             the
             original
             of
             Being
             ,
             rather
             than
             in
             any
             derived
             Being
             whatsoever
             .
             For
             it
             cannot
             give
             better
             than
             it
             hath
             :
             so
             that
             Ens
             ,
             or
             
               [
               I
               am
            
             ]
             is
             his
             first
             Name
             .
          
           
             §
             .
             4.
             
             
               He
               that
               hath
               made
            
             Substances
             
               more
               noble
               than
            
             Accidents
             ,
             
               is
               Himself
               a
            
             Substance
             
               either
               formally
               or
               eminently
               ;
               and
               a
            
             Living
             Substance
             ,
             yea
             Life
             it self
             .
          
           
             Once
             for
             all
             ,
             by
             
               [
               Eminently
            
             ]
             I
             mean
             somewhat
             more
             excellent
             ,
             or
             transcendent
             ,
             which
             yet
             Man
             hath
             no
             better
             Name
             for
             ,
             or
             fitter
             Notion
             of
             .
             God
             is
             thus
             a
             Substance
             ,
             Life
             transcendently
             ,
             if
             not
             formally
             .
          
           
             §
             .
             5.
             
             
               He
               that
               hath
               made
               Intelligences
               ,
               or
               Spirits
               ,
               or
               Minds
               ,
               more
               noble
               and
               excellent
               than
               Bodies
               ,
               is
               himself
               a
               Mind
               ,
               Intelligence
               or
               Spirit
               ,
               either
               formally
               ,
               or
               transcendently
               and
               eminently
               .
            
          
           
             We
             find
             that
             corporeal
             ,
             gross
             and
             dense
             Beings
             are
             most
             dull
             and
             passive
             ,
             and
             have
             least
             of
             excellency
             :
             The
             Body
             of
             it self
             in
             comparison
             of
             the
             Mind
             ,
             is
             a
             dull
             and
             dirty
             clod
             .
             Though
             we
             have
             no
             adequate
             conception
             of
             a
             Spirit
             ,
             we
             know
             not
             onely
             Negatively
             ,
             that
             it
             containeth
             a
             freedom
             from
             the
             baseness
             and
             inconveniences
             of
             corporeity
             ,
             but
             also
             we
             know
             by
             its
             
               essential
               acts
            
             ,
             that
             positively
             it
             is
             a
             
               pure
               active
               Life
               ,
               Intelligence
               and
               Will
               ,
            
             and
             therefore
             a
             more
             excellent
             sort
             of
             Being
             ,
             than
             things
             meerly
             corporeal
             which
             have
             no
             such
             action
             .
             So
             that
             we
             have
             found
             ,
             as
             to
             his
             Being
             ,
             that
             the
             first
             Cause
             is
             
               Ens
               ,
               Substantia
               ,
               Vita
               ,
               Spiritus
               .
            
          
           
             §
             .
             6.
             
             
               There
               must
               needs
               be
               in
               the
            
             first
             Cause
             an
             Esse
             ,
             Posse
             ,
             &
             Operari
             .
          
           
             If
             there
             were
             no
             Operation
             ,
             there
             were
             no
             Causation
             :
             If
             there
             were
             no
             Power
             ,
             there
             could
             be
             no
             Operation
             :
             and
             if
             there
             were
             no
             Being
             ,
             there
             could
             be
             no
             Power
             .
             Not
             that
             these
             are
             things
             so
             various
             as
             to
             make
             a
             composition
             in
             the
             
               first
               Cause
            
             ;
             but
             they
             are
             transcendently
             in
             it
             without
             division
             and
             imperfection
             ,
             by
             a
             formal
             or
             virtual
             distinction
             .
          
           
             §
             .
             7.
             
             
               Seeing
               the
               noblest
               Creatures
               known
               to
               us
               are
            
             Minds
             
               that
               have
               a
            
             Posse
             ,
             Scire
             ,
             Velle
             ,
             
               active
               ,
               executive
               Power
               ,
               with
               an
               Vnderstanding
               to
               guide
               it
               ,
               and
               a
               Will
               to
               command
               it
               ,
               God
               hath
               either
               formally
               ,
               or
               eminently
               and
               transcendently
               such
               a
            
             Power
             ,
             Intellect
             and
             Will
             ,
             
               which
               is
               his
               Essence
            
             .
          
           
             For
             nothing
             is
             more
             certain
             ,
             than
             that
             no
             Cause
             can
             give
             more
             than
             it
             had
             to
             give
             :
             If
             the
             first
             Cause
             had
             not
             Power
             ,
             
             Understanding
             and
             Will
             ,
             
             either
             formally
             or
             eminently
             in
             a
             higher
             and
             nobler
             kind
             ,
             he
             could
             not
             have
             endowed
             all
             mankind
             with
             what
             he
             had
             not
             .
          
           
             1.
             
             That
             the
             first
             Cause
             is
             
               most
               powerful
            
             is
             evident
             by
             his
             works
             :
             he
             that
             gave
             Man
             his
             measure
             of
             power
             ,
             and
             much
             more
             to
             many
             other
             creatures
             ,
             hath
             himself
             much
             more
             than
             any
             of
             them
             :
             He
             that
             made
             this
             marvellous
             frame
             of
             all
             the
             Orbs
             ,
             and
             causeth
             and
             continueth
             their
             being
             ,
             and
             their
             constant
             rapid
             motion
             ,
             is
             incomprehensibly
             potent
             .
             Whatsoever
             Power
             there
             is
             in
             all
             the
             Creatures
             visible
             and
             invisible
             set
             together
             ,
             there
             must
             be
             more
             or
             as
             much
             in
             their
             first
             Cause
             alone
             ,
             because
             nothing
             can
             give
             more
             Power
             than
             it
             hath
             .
             
          
           
             2.
             
             His
             works
             also
             prove
             that
             the
             
               first
               Cause
            
             is
             an
             Vnderstanding
             :
             for
             the
             admirable
             composure
             ,
             order
             ,
             nature
             ,
             motions
             ,
             variety
             and
             usefulness
             of
             all
             his
             Creatures
             ,
             do
             declare
             it
             .
             He
             that
             hath
             given
             Vnderstanding
             to
             Man
             ,
             hath
             formally
             or
             eminently
             more
             himself
             ,
             than
             all
             men
             and
             all
             his
             creatures
             have
             .
             If
             Intellection
             were
             not
             an
             excellency
             above
             meer
             natural
             or
             bruitish
             motion
             ,
             Man
             were
             not
             better
             than
             the
             inanimates
             or
             bruites
             ;
             but
             if
             it
             be
             ,
             the
             Giver
             of
             it
             cannot
             want
             it
             .
             Not
             that
             his
             Intellection
             is
             univocally
             the
             same
             thing
             with
             ours
             .
             But
             it
             is
             something
             incomparably
             more
             noble
             ,
             which
             expresseth
             it self
             in
             humane
             Intellection
             as
             its
             Image
             ,
             and
             is
             seen
             by
             us
             in
             this
             Glass
             ,
             and
             can
             be
             expressed
             by
             us
             no
             better
             than
             by
             this
             name
             .
          
           
             3.
             
             And
             as
             it
             is
             a
             nobler
             nature
             which
             acteth
             by
             Volition
             ,
             or
             Free-will
             ,
             than
             that
             which
             hath
             
               no
               Will
            
             at
             all
             ,
             and
             so
             no
             voluntary
             choice
             and
             complacency
             ;
             so
             the
             
               first
               Cause
            
             which
             hath
             given
             this
             noble
             faculty
             to
             Man
             ,
             hath
             certainly
             himself
             ,
             though
             not
             a
             Will
             univocally
             the
             same
             with
             ours
             ,
             yet
             a
             Will
             of
             a
             transcendent
             excellency
             ,
             which
             expresseth
             it self
             in
             ours
             as
             its
             Image
             ,
             and
             must
             be
             something
             better
             and
             greater
             ,
             but
             cannot
             be
             lower
             or
             less
             .
             And
             though
             such
             Indetermination
             as
             proceedeth
             from
             imperfection
             ,
             and
             consequently
             such
             Liberty
             belongeth
             not
             to
             the
             
               first
               Cause
            
             ,
             which
             hath
             no
             defects
             ,
             yet
             all
             that
             Liberty
             which
             belongeth
             to
             perfection
             must
             undoubtedly
             belong
             to
             Him.
             He
             that
             did
             what
             we
             see
             ,
             hath
             done
             it
             willingly
             and
             freely
             .
          
           
             §
             .
             8.
             
             
               What
               ever
               the
               first
               Cause
               is
               ,
               it
               must
               needs
               be
               in
               absolute
               Perfection
               .
            
          
           
           
             It
             must
             needs
             have
             in
             it
             more
             than
             the
             whole
             world
             besides
             ,
             because
             it
             giveth
             all
             that
             to
             the
             whole
             Creation
             ,
             which
             it
             hath
             received
             ,
             and
             is
             .
             An
             imperfect
             cause
             could
             never
             have
             made
             such
             a
             world
             as
             we
             behold
             ,
             and
             partly
             know
             .
             And
             were
             the
             first
             Cause
             imperfect
             ,
             there
             would
             be
             no
             perfection
             in
             being
             .
          
           
             §
             .
             9.
             
             
               The
               perfection
               of
               the
               first
               Cause
               in
               Being
               requireth
               that
               it
               be
            
             Eternal
             ,
             
               without
               Beginning
               or
               End
               of
               duration
               .
            
          
           
             Nothing
             in
             the
             world
             can
             be
             more
             evident
             to
             reason
             ,
             than
             that
             something
             must
             be
             Eternal
             ,
             without
             beginning
             ;
             nothing
             being
             more
             evident
             ,
             than
             that
             Nothing
             hath
             no
             power
             ,
             no
             action
             ,
             no
             effects
             ,
             and
             so
             can
             make
             nothing
             .
             And
             therefore
             if
             ever
             there
             had
             been
             a
             time
             ,
             when
             Nothing
             was
             ,
             Nothing
             could
             ever
             have
             been
             :
             imagine
             that
             there
             were
             Nothing
             now
             ,
             and
             it
             is
             certain
             there
             never
             would
             be
             any
             thing
             .
          
           
             Obj.
             
               Something
               may
            
             oriri
             de
             novo
             
               without
               any
               Cause
               ,
               as
               well
               as
               God
               be
               eternally
               without
               any
               Cause
               .
            
          
           
             Answ
             .
             It
             s
             impossible
             :
             For
             he
             that
             is
             eternally
             ,
             hath
             all
             perfection
             eternally
             in
             himself
             ,
             and
             needeth
             no
             Cause
             ,
             being
             still
             in
             being
             ,
             and
             being
             the
             Cause
             of
             Causes
             .
             But
             Nothing
             hath
             no
             perfection
             or
             being
             ,
             and
             therefore
             needeth
             an
             Omnipotent
             Cause
             to
             give
             it
             a
             being
             .
          
           
             Obj.
             
               If
               the
               world
               may
               be
               created
               of
               nothing
               materially
               ,
               it
               may
               be
               what
               it
               is
               without
               any
               thing
               efficiently
               .
            
          
           
             Answ
             .
             Impossible
             :
             Pre-existent
             matter
             is
             not
             necessary
             to
             the
             first
             created
             matter
             :
             for
             Matter
             may
             be
             caused
             of
             Nothing
             by
             an
             Omnipotent
             Efficient
             ,
             as
             well
             as
             the
             wonderful
             frame
             of
             all
             things
             be
             made
             out
             of
             Matter
             .
             But
             without
             an
             Efficient
             ,
             no
             Being
             can
             arise
             
               de
               novo
            
             .
          
           
             So
             that
             it
             is
             most
             evident
             ,
             seeing
             
               any
               thing
            
             now
             is
             ,
             there
             hath
             been
             
               something
               eternally
            
             .
             And
             if
             something
             ,
             it
             must
             needs
             be
             the
             
               first
               Cause
            
             ,
             which
             is
             chief
             in
             excellency
             ,
             and
             first
             in
             order
             of
             production
             ,
             and
             therefore
             of
             existence
             .
          
           
             §
             .
             10.
             
             
               The
               first
               Cause
               must
               needs
               be
               independent
               ,
               in
               being
               ,
               perfections
               ,
               and
               operations
               ;
               and
               so
               be
               absolutely
               self-sufficient
               .
            
          
           
             For
             it
             were
             not
             the
             first
             ,
             if
             there
             were
             any
             before
             it
             :
             
             and
             being
             caused
             by
             nothing
             else
             ,
             it
             was
             eternally
             sufficient
             in
             and
             for
             it self
             :
             otherwise
             that
             which
             it
             were
             beholden
             to
             ,
             would
             have
             the
             place
             of
             a
             Cause
             to
             it
             .
             And
             if
             it
             caused
             not
             all
             ,
             or
             
             needed
             the
             help
             of
             any
             other
             ,
             
             it
             is
             not
             absolutely
             the
             first
             Cause
             to
             all
             others
             ,
             nor
             perfect
             in
             it self
             .
             That
             which
             could
             be
             eternally
             without
             a
             cause
             ,
             and
             it self
             cause
             all
             things
             ,
             is
             self-sufficient
             and
             independent
             .
          
           
             §
             .
             11.
             
             
               The
               first
               Cause
               must
               needs
               be
               free
               from
               all
               imperfection
               of
               Corporeity
               (
               or
               Materiality
               )
               Composition
               ,
               Passibility
               ,
               corruptibility
               ,
               Mutability
               and
               Mortality
               ,
               and
               all
               other
               imperfections
               of
               defendent
               beings
               .
            
          
           
             There
             is
             such
             a
             thing
             as
             a
             
               Living
               Principle
            
             ,
             and
             a
             pure
             spiritual
             Nature
             in
             the
             created
             world
             :
             and
             the
             Maker
             of
             it
             must
             be
             life
             and
             Spirit
             in
             a
             higher
             purer
             sense
             than
             it
             ,
             and
             therefore
             must
             be
             free
             from
             all
             its
             imperfections
             :
             and
             having
             no
             cause
             ,
             hath
             no
             defect
             ;
             and
             having
             no
             beginning
             ,
             can
             have
             no
             end
             .
             All
             this
             Reason
             doth
             certainly
             apprehend
             .
          
           
             §
             .
             12.
             
             
               This
               perfect
               first
               Cause
               must
               be
               Immense
               or
               Infinite
               in
               Being
               .
            
          
           
             Not
             by
             
               corporeal
               extension
            
             ;
             as
             if
             God
             ,
             as
             a
             Body
             ,
             were
             in
             a
             place
             ,
             and
             being
             more
             extensive
             than
             all
             place
             ,
             were
             called
             Immense
             :
             But
             in
             the
             perfect
             Essence
             of
             an
             eternall
             Life
             ,
             and
             Spirit
             ,
             and
             Mind
             ,
             he
             is
             every
             where
             without
             Locality
             ,
             and
             all
             things
             live
             ,
             and
             move
             ,
             and
             be
             in
             him
             .
             The
             thought
             of
             space
             is
             but
             a
             Metaphorical
             help
             to
             our
             conception
             of
             his
             Immensity
             .
          
           
             §
             .
             13.
             
             
               Therefore
               he
               must
               needs
               be
               Omnipresent
               .
            
          
           
             
             Not
             by
             extension
             quantitative
             ,
             but
             in
             a
             sort
             transcendent
             and
             more
             excellent
             ,
             according
             to
             the
             transcendent
             way
             of
             his
             Existence
             :
             For
             if
             we
             must
             have
             conceived
             of
             him
             as
             no
             better
             than
             a
             Body
             ,
             and
             of
             Magnitude
             as
             an
             Excellency
             ,
             we
             might
             well
             have
             concluded
             ,
             that
             he
             hath
             made
             nothing
             greater
             than
             himself
             .
             
               Nemo
               dat
               quod
               non
               habet
            
             ;
             and
             therefore
             he
             must
             be
             more
             extensive
             than
             all
             the
             world
             ,
             and
             consequently
             absent
             from
             no
             part
             of
             it
             .
             Much
             more
             when
             his
             Being
             ,
             which
             surpasseth
             corporeity
             ,
             directeth
             us
             to
             acknowledge
             a
             more
             noble
             kind
             of
             Omnipresence
             than
             Extensive
             .
          
           
             §
             .
             14.
             
             
               Therefore
               is
               he
            
             Incomprehensible
             
               as
               to
               humane
               understanding
               ,
               or
               any
               other
               created
               intellect
               .
            
          
           
             Of
             our
             own
             incomprehension
             experience
             sufficiently
             convinceth
             us
             here
             ,
             and
             Reason
             evinceth
             the
             same
             of
             all
             created
             Intellects
             :
             for
             the
             less
             cannot
             comprehend
             the
             greater
             ;
             and
             between
             finite
             and
             infinite
             there
             is
             no
             proportion
             .
             We
             
             know
             nothing
             purely-intelligible
             so
             easily
             and
             certainly
             as
             that
             God
             is
             :
             But
             there
             is
             nothing
             that
             we
             are
             so
             far
             from
             comprehending
             :
             As
             we
             see
             nothing
             more
             easily
             and
             certainly
             than
             the
             Sun
             ,
             which
             yet
             we
             see
             not
             with
             a
             comprehensive
             ,
             but
             a
             partial
             and
             defective
             sight
             .
          
           
             §
             .
             15.
             
             
               This
               Infinite
               Being
               can
               be
               but
               One.
               
            
             
          
           
             For
             if
             there
             were
             many
             ,
             they
             could
             not
             be
             Infinite
             ,
             and
             so
             indeed
             there
             would
             be
             none
             :
             nor
             would
             there
             be
             any
             one
             first
             Cause
             of
             all
             things
             :
             For
             if
             one
             caused
             one
             part
             of
             the
             World
             ,
             and
             another
             another
             part
             ,
             no
             one
             were
             the
             first
             Cause
             of
             all
             :
             And
             if
             they
             joyned
             in
             causing
             all
             together
             ,
             they
             would
             all
             conjunctly
             make
             but
             one
             first
             cause
             ,
             and
             each
             one
             several
             be
             but
             part
             of
             the
             Cause
             .
             If
             there
             be
             no
             one
             that
             is
             sufficient
             to
             make
             and
             govern
             all
             the
             World
             ,
             there
             is
             no
             perfect
             Being
             ,
             nor
             no
             God
             :
             but
             the
             effect
             sheweth
             the
             sufficiency
             and
             the
             unity
             of
             the
             World
             (
             the
             Orbs
             being
             one
             frame
             )
             the
             unity
             of
             the
             first
             cause
             .
             Perfection
             consisteth
             more
             in
             the
             unity
             of
             one
             all
             sufficient
             Being
             ,
             
             than
             in
             a
             voluntary
             concurrence
             of
             many
             Beings
             .
             The
             most
             learned
             Heathens
             ,
             who
             thought
             there
             were
             many
             to
             be
             named
             Gods
             ,
             did
             mean
             but
             subordinate
             particular
             Gods
             ,
             that
             were
             under
             the
             one
             universal
             God
             ,
             whom
             the
             Stoicks
             and
             Academicks
             took
             to
             be
             the
             universal
             Soul
             ,
             and
             the
             subordinate
             Gods
             the
             Souls
             of
             the
             particular
             Orbs
             and
             Planets
             .
          
           
             §
             .
             16.
             
             The
             Power
             
               of
               this
               God
               must
               needs
               be
               Omnipotency
               .
            
          
           
             He
             that
             hath
             given
             so
             great
             Power
             to
             the
             creatures
             ,
             as
             is
             exercised
             by
             them
             ,
             especially
             the
             Sun
             and
             fixed
             Stars
             in
             their
             several
             Vortices
             or
             Orbs
             ;
             and
             he
             that
             could
             make
             such
             a
             World
             of
             nothing
             ,
             and
             uphold
             the
             being
             ,
             and
             maintain
             the
             order
             ,
             and
             cause
             ,
             and
             continue
             the
             rapid
             motions
             of
             all
             the
             Vortices
             or
             Orbs
             ,
             (
             which
             are
             to
             us
             innumerable
             ,
             and
             each
             of
             incomprehensible
             excellency
             and
             magnitude
             )
             is
             certainly
             to
             be
             accounted
             no
             less
             than
             Omnipotent
             .
             By
             his
             Omnipotency
             I
             mean
             that
             ,
             by
             which
             
               in
               it self
            
             considered
             
               in
               primo
               instanti
            
             he
             can
             do
             all
             things
             possible
             ,
             that
             is
             ,
             which
             belong
             not
             to
             Impotency
             ,
             but
             to
             Power
             :
             And
             by
             which
             
               in
               secundo
               instanti
            
             he
             can
             do
             all
             things
             ,
             which
             his
             Infinite
             Wisdom
             judgeth
             congruous
             and
             meet
             to
             be
             done
             :
             And
             
               in
               tertio
               instanti
            
             ,
             can
             do
             all
             that
             he
             
               will
               do
            
             ,
             and
             are
             pleasing
             to
             him
             .
          
           
           
             §
             .
             17.
             
             
               The
               understanding
               of
               the
               first
               Cause
               must
               needs
               be
               Omniscient
               ,
               and
               infinite
               Wisdom
               .
            
          
           
             1.
             
             He
             that
             hath
             given
             so
             much
             wisdom
             to
             such
             a
             Worm
             as
             Man
             ,
             must
             have
             more
             than
             all
             the
             men
             in
             the
             World
             !
             Whatever
             knowledge
             is
             in
             the
             whole
             Creation
             ,
             being
             given
             by
             Him
             ,
             doth
             prove
             that
             formally
             or
             eminently
             he
             hath
             more
             .
             Were
             it
             all
             contracted
             into
             one
             Intelligence
             ,
             it
             must
             be
             less
             than
             His
             that
             caused
             it
             .
             He
             hath
             not
             given
             more
             wisdom
             than
             he
             had
             to
             give
             :
             nor
             so
             much
             as
             he
             had
             (
             or
             is
             )
             himself
             .
             For
             if
             he
             should
             make
             any
             thing
             equal
             to
             Himself
             ,
             there
             would
             be
             two
             Infinites
             ,
             and
             there
             would
             be
             a
             perfect
             self-sufficient
             being
             ,
             which
             yet
             had
             lately
             no
             sufficiency
             or
             being
             ,
             and
             there
             would
             be
             a
             being
             independent
             
               in
               facto
               esse
            
             ,
             which
             was
             dependent
             
               in
               fieri
            
             :
             which
             are
             Contradictions
             .
          
           
             2.
             
             The
             effects
             in
             the
             admirable
             frame
             and
             nature
             ,
             and
             motions
             of
             the
             Creation
             ,
             declare
             that
             the
             Creator
             is
             
               infinitely
               wise
            
             .
             The
             smallest
             insect
             is
             so
             curiously
             made
             ,
             and
             so
             admirably
             fitted
             and
             instructed
             to
             its
             proper
             end
             and
             uses
             ;
             The
             smallest
             Plants
             in
             wonderfull
             variety
             of
             shapes
             and
             colours
             ,
             and
             smells
             and
             qualities
             ,
             uses
             and
             operations
             ,
             and
             beautifull
             flowers
             ,
             so
             marvellously
             constituted
             and
             animated
             ,
             by
             an
             unseen
             form
             ,
             and
             propagated
             by
             unsearchable
             seminal
             vertue
             ;
             The
             smallest
             Birds
             and
             Beasts
             and
             creeping
             things
             so
             adorned
             in
             their
             kinds
             ,
             and
             so
             admirably
             furnished
             for
             their
             proper
             ends
             ,
             especially
             the
             propagation
             of
             their
             species
             ,
             in
             love
             ,
             and
             sagacity
             ,
             and
             diligence
             to
             their
             young
             ,
             by
             instinct
             equaling
             in
             those
             particulars
             the
             reasonable
             creature
             ;
             The
             admirable
             composure
             of
             all
             the
             parts
             of
             the
             body
             of
             Man
             ,
             and
             of
             the
             vilest
             Beast
             and
             Vermine
             ;
             The
             quality
             and
             operation
             of
             all
             the
             Organs
             ,
             humours
             and
             spirits
             :
             The
             operations
             of
             the
             Minde
             of
             man
             ;
             and
             the
             constitution
             of
             Societies
             ,
             and
             over-ruling
             all
             the
             matters
             of
             the
             World
             ;
             with
             innumerable
             instances
             in
             the
             creature
             ;
             do
             all
             concurr
             to
             proclaim
             that
             man
             as
             mad
             as
             madness
             can
             possibly
             make
             him
             (
             in
             that
             particular
             )
             who
             thinketh
             that
             any
             lower
             cause
             than
             
               incomprehensible
               wisdom
            
             did
             principally
             produce
             all
             this
             ;
             And
             that
             by
             any
             bruitish
             or
             natural
             motion
             ,
             or
             confluence
             of
             Atomes
             ,
             or
             any
             other
             matter
             ,
             it
             could
             be
             thus
             ordered
             ,
             continued
             and
             maintained
             ,
             without
             the
             infinite
             wisdome
             and
             power
             of
             a
             
               first
               
               Cause
            
             ,
             superiour
             to
             meer
             natural
             matter
             and
             motion
             .
             What
             then
             should
             we
             say
             ,
             if
             we
             had
             a
             sight
             into
             the
             inwards
             of
             all
             the
             Earth
             ,
             of
             the
             nature
             and
             cause
             of
             Minerals
             ,
             and
             of
             the
             forms
             of
             all
             things
             ;
             If
             we
             saw
             the
             reason
             of
             the
             motions
             of
             the
             Seas
             ,
             and
             all
             other
             appearances
             of
             Nature
             which
             are
             now
             beyond
             our
             reach
             :
             Yea
             ,
             
             if
             we
             had
             a
             sight
             of
             all
             the
             Orbs
             ,
             both
             fixed
             Starrs
             and
             Planets
             ,
             and
             of
             their
             matter
             ,
             and
             form
             ,
             and
             order
             ,
             and
             relation
             to
             each
             other
             ,
             and
             their
             communications
             and
             influences
             on
             each
             other
             ,
             and
             the
             cause
             of
             all
             their
             wonderous
             motions
             :
             If
             we
             saw
             not
             only
             the
             nature
             of
             the
             Elements
             ,
             especially
             the
             active
             Element
             ,
             Fire
             ;
             but
             also
             the
             constitution
             ,
             magnitude
             ,
             and
             use
             ,
             of
             all
             those
             thousand
             Suns
             ,
             and
             lesser
             Worlds
             ,
             which
             constitute
             the
             universal
             World
             :
             And
             ,
             if
             they
             be
             inhabited
             ,
             if
             we
             knew
             the
             Inhabitants
             of
             each
             :
             Did
             we
             know
             all
             the
             Intelligences
             ,
             blessed
             Angels
             ,
             and
             holy
             Spirits
             ,
             which
             possess
             the
             nobler
             parts
             of
             Nature
             ;
             and
             the
             unhappy
             degenerate
             Spirits
             ,
             that
             have
             departed
             from
             light
             and
             joy
             ,
             into
             darkness
             and
             horrour
             ,
             by
             departing
             from
             God
             ;
             yea
             ,
             if
             we
             could
             see
             all
             these
             comprehensively
             ,
             at
             one
             view
             ;
             what
             thoughts
             should
             we
             have
             of
             the
             wisdom
             of
             the
             Creator
             ?
             And
             what
             should
             we
             think
             of
             the
             Atheist
             that
             denyeth
             it
             ?
             We
             should
             think
             Bedlam
             too
             honourable
             a
             place
             for
             that
             man
             ,
             that
             could
             believe
             ,
             or
             durst
             say
             ,
             that
             any
             accidental
             motion
             of
             subtile
             matter
             ,
             or
             fortuitous
             concourse
             of
             Atomes
             ,
             or
             any
             thing
             below
             a
             Wisdom
             and
             Power
             infinitely
             transcending
             all
             that
             with
             Man
             is
             called
             by
             that
             name
             ,
             was
             the
             
               first
               Cause
            
             ,
             
             and
             is
             the
             chief
             continuer
             of
             such
             an
             incomprehensible
             frame
             .
          
           
             §
             .
             18.
             
             
               The
               first
               Cause
               must
               needs
               be
               infinitely
               Good.
               
            
          
           
             By
             Goodness
             I
             mean
             all
             essential
             Excellency
             ,
             which
             is
             known
             to
             us
             by
             its
             fruits
             and
             appearances
             in
             the
             Creature
             :
             which
             as
             it
             hath
             a
             
               Goodness
               natural
            
             and
             moral
             ,
             so
             is
             it
             the
             Index
             of
             that
             transcendent
             Goodness
             ,
             which
             is
             the
             first
             cause
             of
             both
             :
             This
             goodness
             is
             incomparably
             beyond
             that
             which
             consisteth
             in
             a
             usefulness
             to
             the
             
               creatures
               good
            
             ;
             or
             Goodness
             of
             Benignity
             as
             relative
             to
             Man.
             And
             it
             is
             known
             better
             by
             the
             meer
             name
             ,
             as
             expressing
             that
             which
             Nature
             hath
             an
             intrinsick
             sense
             and
             notion
             of
             ,
             than
             by
             definitions
             .
             As
             sensible
             qualities
             ,
             light
             ,
             colour
             ,
             sound
             ,
             odour
             ,
             sweet
             ,
             bitter
             ,
             &c.
             are
             known
             by
             the
             name
             ,
             best
             ,
             which
             lead
             to
             the
             sensitive
             memory
             ,
             
             which
             informeth
             the
             Intellect
             what
             they
             are
             :
             As
             the
             mention
             of
             
               things
               sensible
            
             entereth
             the
             definition
             of
             sense
             ,
             and
             the
             mention
             of
             sense
             doth
             enter
             the
             definition
             of
             
               things
               sensible
            
             ;
             and
             yet
             the
             object
             is
             in
             order
             of
             nature
             before
             the
             act
             .
             And
             as
             Truth
             must
             enter
             the
             definition
             of
             Intellection
             ,
             and
             Intellection
             the
             definition
             of
             Truth
             ;
             and
             yet
             Truth
             is
             in
             order
             before
             Intellection
             ,
             and
             contemporary
             with
             the
             Intellect
             :
             so
             is
             it
             between
             Goodness
             and
             the
             Will.
             But
             if
             we
             speak
             of
             
               uncreated
               Good
            
             ,
             and
             of
             a
             
               created
               Will
            
             ,
             then
             Good
             is
             infinitely
             antecedent
             to
             that
             Will.
             But
             the
             Will
             which
             is
             created
             hath
             a
             nature
             suited
             to
             it
             ;
             and
             so
             the
             notion
             of
             Excellency
             and
             Goodness
             is
             naturally
             in
             our
             
               estimative
               faculty
            
             ,
             and
             the
             relish
             of
             it
             ,
             or
             complacency
             in
             it
             ,
             is
             naturally
             in
             the
             Will
             ,
             so
             far
             as
             it
             is
             not
             corrupted
             and
             depraved
             .
             As
             if
             I
             knew
             a
             man
             that
             had
             the
             wisdom
             and
             virtue
             of
             an
             Angel
             ,
             my
             estimation
             calleth
             him
             Excellent
             and
             Good
             ,
             and
             my
             Will
             doth
             complacentially
             cleave
             to
             him
             ,
             though
             I
             should
             never
             look
             to
             be
             the
             better
             for
             him
             my self
             :
             or
             if
             I
             onely
             heard
             of
             him
             ,
             and
             never
             saw
             him
             ,
             or
             were
             personally
             beholden
             to
             him
             .
          
           
             
             That
             God
             is
             thus
             
               infinitely
               Excellent
               and
               Good
            
             ,
             the
             Goodness
             of
             his
             Creatures
             proveth
             :
             for
             all
             the
             goodness
             that
             is
             in
             Men
             and
             Angels
             ,
             Earth
             and
             Heaven
             ,
             proceedeth
             from
             him
             .
             If
             there
             be
             any
             
               Natural
               Goodness
            
             in
             the
             whole
             Creation
             ,
             there
             must
             be
             more
             in
             the
             Creator
             :
             If
             there
             be
             any
             
               Moral
               Goodness
            
             in
             Men
             and
             Angels
             ,
             there
             must
             be
             more
             in
             eminency
             in
             him
             :
             For
             he
             can
             make
             nothing
             better
             than
             himself
             ,
             nor
             give
             to
             creatures
             what
             he
             hath
             not
             .
          
           
             §
             .
             19.
             
             
               The
               Goodness
               of
               the
               first
               Being
               consisting
               in
               this
               infinite
               Perfection
               or
               Excellency
               ,
               containeth
               his
            
             Happiness
             ,
             his
             Holiness
             ,
             
               and
               his
            
             Love
             
               or
               Benignity
            
             .
          
           
             §
             .
             20.
             
             
               The
               HAPPINESS
               of
               the
               first
               Being
               consisteth
               ,
            
             1.
             
             
               In
               his
               BEING
               HIMSELF
            
             .
             2.
             
             
               In
               his
               KNOWING
               HIMSELF
            
             .
             3.
             
             
               In
               his
               LOVING
               and
               ENJOYING
               HIMSELF
               .
            
          
           
             The
             most
             perfect
             Being
             must
             needs
             be
             the
             most
             Happy
             ,
             and
             that
             in
             
               Being
               what
               he
               is
               ;
               his
               own
               Perfection
            
             being
             his
             Happiness
             .
             And
             as
             Knowledge
             in
             the
             Creature
             is
             both
             his
             Perfection
             and
             Delight
             ,
             so
             the
             transcendent
             Omniscience
             of
             the
             Creator
             must
             needs
             be
             both
             part
             of
             his
             Perfection
             ,
             (
             as
             distinguished
             by
             our
             narrow
             minds
             )
             and
             such
             felicity
             as
             may
             be
             called
             Eminently
             
             his
             Delight
             ,
             
             though
             what
             
               God's
               Delight
            
             is
             we
             know
             not
             formally
             .
             And
             as
             Love
             or
             Complacency
             is
             the
             perfective
             operation
             of
             the
             Will
             ,
             and
             so
             of
             the
             
               Humane
               Nature
            
             in
             Man
             ,
             and
             is
             his
             highest
             ,
             final
             ,
             and
             enjoying
             acts
             ,
             of
             which
             all
             Goodness
             is
             the
             object
             ;
             so
             there
             must
             be
             something
             in
             the
             Perfection
             of
             the
             first
             Cause
             ,
             though
             not
             formally
             the
             same
             with
             Love
             in
             Man
             ,
             yet
             eminently
             so
             called
             ,
             as
             knowable
             to
             us
             by
             no
             other
             name
             .
             And
             this
             complacency
             must
             needs
             be
             principally
             in
             Himself
             ,
             because
             
               He
               himself
            
             is
             the
             Infinite
             and
             onely
             Primitive
             Good
             ;
             and
             as
             there
             was
             primitively
             no
             Good
             but
             Himself
             to
             Love
             ,
             so
             now
             there
             is
             no
             Good
             but
             derived
             from
             Him
             ,
             and
             dependent
             on
             Him.
             And
             as
             his
             Creature
             (
             of
             which
             anon
             )
             is
             obliged
             to
             love
             Him
             most
             ,
             so
             he
             must
             needs
             be
             most
             amiable
             to
             Himself
             .
             Self-love
             and
             self-esteem
             in
             the
             Creature
             may
             be
             inordinate
             ,
             and
             therefore
             called
             Pride
             :
             but
             it
             is
             impossible
             that
             infinite
             Goodness
             it self
             can
             be
             over-valued
             or
             over-loved
             by
             Himself
             or
             by
             any
             creature
             .
          
           
             §
             .
             21.
             
             
               The
               HOLINESS
               of
               the
               first
               Being
               consisteth
               ,
            
             1.
             
             
               In
               his
               separation
               from
               all
               creatures
               ;
               by
               that
               Transcendency
               ,
               which
               maketh
               him
               their
               end
               .
            
             2.
             
             
               In
               the
            
             special
             Perfection
             of
             his
             WILL
             ,
             which
             willeth
             
               and
               hath
               complacency
               in
               that
               alone
            
             ad
             extra
             ,
             
               which
               is
               agreeable
               to
               his
               perfect
               Nature
               ,
               and
               infinite
               Wisdom
               .
            
             3.
             
             
               And
               so
               being
               the
            
             Fountain
             and
             Rule
             
               of
               Moral
               Goodness
               to
               the
               Rational
               Creature
               .
            
          
           
             The
             Holiness
             of
             Man
             consisteth
             ,
             1.
             
             In
             his
             separation
             from
             common
             uses
             unto
             God.
             2.
             
             In
             the
             Rectitude
             of
             his
             Will
             ,
             as
             habitually
             thus
             inclined
             and
             bent
             to
             Moral
             Good
             ,
             and
             hating
             evil
             .
             3.
             
             Whereby
             it
             is
             conform
             to
             the
             
               governing
               Will
               of
               God.
            
             And
             hence
             we
             may
             learn
             what
             Holiness
             is
             in
             God
             ,
             though
             not
             formally
             the
             same
             with
             that
             in
             Man.
             
          
           
             §
             .
             22.
             
             
               The
               Benignity
               and
               Love
               of
               the
               first
               Being
               is
               his
               Essence
               or
               Nature
               ,
               as
               inclined
               to
            
             complacency
             
               in
               all
            
             created
             Good
             ;
             
               and
               to
            
             benevolence
             or
             doing
             good
             
               to
               creatures
               ,
               freely
               and
               agreeably
               to
               his
               infinite
               Wisdom
               .
            
          
           
             The
             Love
             of
             complacency
             to
             all
             created
             Good
             ,
             is
             necessary
             in
             God
             ,
             supposing
             the
             continued
             existence
             of
             that
             created
             Good
             ,
             which
             is
             the
             object
             .
             But
             it
             is
             not
             necessary
             that
             such
             created
             Good
             do
             continually
             exist
             .
             The
             
               Love
               of
               Benevolence
            
             is
             also
             natural
             to
             God
             in
             this
             sense
             ,
             that
             it
             is
             his
             natural
             perfection
             as
             respecting
             the
             Creature
             to
             be
             used
             agreeably
             to
             his
             
             perfect
             wisdom
             ;
             but
             the
             exercise
             of
             it
             is
             not
             necessary
             ,
             because
             the
             being
             or
             felicity
             of
             the
             Creature
             is
             not
             necessary
             ;
             but
             it
             is
             acted
             freely
             ,
             according
             as
             the
             infinite
             wisdom
             seeth
             it
             fit
             ,
             as
             to
             those
             Ends
             to
             which
             all
             Creatures
             are
             but
             the
             Means
             .
          
           
             §
             .
             23.
             
             
               The
               first
               Being
               must
               needs
               be
               the
               onely
               ultimate
               end
               to
               himself
               ,
               so
               far
               as
               he
               may
               be
               said
               to
               intend
               an
               End.
               
            
          
           
             
             God
             doth
             not
             
               intendere
               finem
            
             in
             defectiveness
             and
             imperfection
             as
             the
             Creature
             doth
             :
             He
             wanteth
             nothing
             ,
             nor
             is
             he
             
               in
               via
            
             as
             to
             his
             felicity
             .
             But
             eminently
             he
             may
             be
             said
             to
             intend
             an
             End
             ,
             as
             he
             maketh
             one
             thing
             a
             means
             to
             produce
             or
             attain
             another
             ,
             and
             doth
             nothing
             disorderly
             nor
             in
             vain
             ,
             but
             ordereth
             all
             things
             in
             infinite
             wisdom
             .
             He
             is
             not
             wanting
             ,
             but
             enjoying
             his
             end
             at
             all
             times
             ,
             even
             in
             the
             midst
             of
             his
             use
             of
             means
             .
             To
             his
             essential
             Goodness
             and
             Blessedness
             ,
             there
             is
             no
             means
             ,
             nothing
             is
             capable
             of
             the
             honour
             of
             contributing
             to
             it
             .
             
             But
             his
             Will
             is
             the
             Beginning
             of
             all
             derived
             Beings
             ,
             and
             his
             Will
             is
             the
             ultimate
             End
             of
             all
             .
             He
             is
             pleased
             to
             make
             and
             order
             all
             by
             his
             power
             and
             wisdom
             ,
             and
             he
             is
             pleased
             in
             all
             things
             as
             so
             made
             and
             ordered
             .
             The
             complacency
             of
             his
             Will
             then
             is
             the
             ultimate
             end
             of
             all
             his
             works
             ,
             as
             the
             Glory
             of
             his
             own
             Power
             ,
             Wisdom
             and
             Goodness
             shineth
             in
             them
             .
             And
             though
             Complacency
             ,
             or
             Pleasedness
             ,
             or
             Will
             ,
             be
             not
             formally
             the
             same
             in
             God
             ,
             as
             in
             us
             ,
             yet
             something
             eminently
             there
             is
             in
             him
             ,
             which
             under
             this
             Notion
             we
             must
             conceive
             of
             ,
             and
             express
             .
          
           
             §
             .
             24.
             
             The
             Posse
             ,
             Scire
             ,
             Velle
             ,
             
               the
               operative
               Power
               ,
               Vnderstanding
               and
               Will
               of
               God
               ,
               according
               to
               their
            
             Perfection
             ,
             
               called
               ,
               his
               Omnipotency
               ,
               Omnisciency
               and
               Goodness
               ,
               by
               which
               he
               is
            
             Maximus
             ,
             Sapientissimus
             ,
             Optimus
             ,
             
               is
               a
               wonderful
               ,
               yet
               an
               intelligible
               and
               certain
               Trinity
               in
               Vnity
               ,
            
             viz.
             
               In
               the
               Vnity
               of
               Essence
               there
               is
               this
               Trinity
               of
               Principles
               or
               Faculties
               ,
               as
               they
               may
               be
               called
               from
               the
               manner
               of
               imperfect
               man
               ,
               but
               deserve
               a
               higher
               name
               in
               God.
               
            
          
           
             §
             .
             25.
             
             
               The
               Essence
               of
               God
               is
               not
               the
            
             Genus
             ,
             
               and
               these
               three
               the
            
             Species
             ;
             
               nor
               is
               it
               the
            
             Totum
             ,
             
               and
               these
               three
               the
            
             Parts
             ;
             
               nor
               is
               it
               a
            
             Substance
             ,
             
               of
               which
               these
               three
               are
            
             Accidents
             :
             
               but
               they
               are
               like
               the
               Essential
               faculties
               in
               Man
               ,
               which
               are
               one
               with
               the
               Soul
               in
               Essence
               ,
               but
               are
               not
               one
               and
               the
               same
            
             Faculties
             ,
             
               but
               truly
               distinct
               (
               whether
               it
               be
               Really
               ,
               Formally
               ,
               or
               Relatively
               and
               Denominatively
               
               onely
               )
               :
               Gods
               Power
               or
               Omnipotency
               is
               not
               formally
               the
               same
            
             (
             quoad
             conceptum
             objectivum
             )
             
               with
               his
            
             Understanding
             and
             Wisdom
             ,
             
               nor
               this
               the
               same
               with
               his
            
             Will
             and
             Goodness
             ;
             
               they
               are
               as
               three
               essential
               Principles
               ,
               and
               yet
               but
               one
               Essence
               ,
               and
               so
               one
               God.
               Nor
               is
               it
               part
               of
               God
               that
               is
               Omnipotent
               ,
               and
               part
               that
               is
               Omniscient
               ,
               and
               part
               that
               is
            
             Good
             ;
             or
             quae
             potest
             intelligit
             &
             vult
             :
             
               lut
               the
               whole
               Godhead
               is
            
             Omnipotent
             ,
             
               the
               whole
            
             Omniscient
             ,
             
               and
               the
               whole
               is
            
             Good
             ,
             
               or
               Power
               ,
               Wisdom
               and
               Goodness
               it self
               :
               Yet
               each
               of
               these
               Notions
               by
               it self
               alone
               is
               not
               a
               total
               or
               full
               expression
               of
               the
               whole
               perfection
               of
               the
               Deity
               .
            
          
           
             Therefore
             we
             must
             neither
             confound
             the
             essential
             Principles
             in
             God
             ,
             nor
             divide
             the
             Essence
             .
             The
             Omnipotency
             is
             as
             one
             faculty
             ,
             the
             Understanding
             another
             ,
             and
             the
             Will
             another
             ;
             but
             the
             Godhead
             and
             Essence
             of
             them
             all
             is
             one
             ,
             the
             Glory
             equal
             ,
             the
             Majesty
             co-eternal
             .
             Such
             as
             the
             Power
             is
             ,
             such
             is
             the
             Understanding
             ,
             and
             such
             is
             the
             Will.
             The
             Power
             uncreated
             ,
             the
             Vnderstanding
             uncreated
             ,
             and
             the
             Will
             uncreated
             .
             The
             Power
             incomprehensible
             ,
             the
             Vnderstanding
             incomprehensible
             ,
             and
             the
             Will
             incomprehensible
             .
             The
             Power
             eternal
             ,
             the
             Vnderstanding
             eternal
             ,
             and
             the
             Will
             eternal
             .
             And
             yet
             there
             are
             not
             three
             eternal
             Gods
             or
             Essences
             ,
             but
             one
             Eternal
             ;
             nor
             three
             Incomprehensibles
             ,
             nor
             three
             Uncreated
             ,
             but
             One.
             The
             Power
             is
             God
             ,
             the
             Vnderstanding
             is
             God
             ,
             
             and
             the
             Will
             is
             God
             :
             and
             yet
             there
             are
             not
             three
             Gods
             ,
             but
             one
             God.
             So
             then
             ,
             there
             is
             One
             Power
             ,
             not
             Three
             Powers
             ;
             One
             Understanding
             ,
             not
             Three
             Understandings
             ;
             One
             Will
             ,
             not
             Three
             Wills.
             And
             in
             this
             Trinity
             ,
             none
             is
             in
             duration
             before
             or
             after
             other
             ,
             none
             is
             greater
             or
             less
             than
             other
             ;
             but
             the
             whole
             three
             Principles
             be
             co-eternal
             together
             ,
             and
             co-equal
             .
             So
             that
             in
             all
             things
             as
             aforesaid
             this
             Unity
             in
             Trinity
             ,
             and
             Trinity
             in
             Unity
             is
             to
             be
             acknowledged
             as
             undeniable
             in
             the
             light
             of
             Nature
             ,
             and
             to
             be
             adored
             and
             worshipped
             by
             all
             .
          
           
             And
             because
             of
             the
             Unity
             of
             the
             Essence
             ,
             these
             Three
             may
             be
             predicated
             in
             the
             Concrete
             of
             each
             other
             ,
             but
             not
             in
             the
             Abstract
             ,
             because
             of
             their
             formal
             diversity
             .
             And
             so
             it
             may
             be
             said
             ,
             that
             the
             Power
             is
             an
             Understanding
             or
             wise
             Power
             ,
             and
             the
             Understanding
             is
             an
             Omnipotent
             Understanding
             ,
             and
             the
             Will
             a
             most
             Wise
             and
             Omnipotent
             Will
             ,
             and
             the
             Power
             a
             Good
             and
             Willing
             Power
             :
             but
             not
             that
             the
             Power
             is
             the
             
             Understanding
             ,
             and
             the
             Understanding
             the
             Will
             ,
             or
             the
             Will
             is
             the
             Power
             or
             Understanding
             .
          
           
             So
             as
             to
             their
             Order
             ,
             the
             Power
             ,
             as
             in
             it self
             consider'd
             ,
             as
             an
             Active
             Vital
             Power
             ,
             is
             first
             in
             our
             conception
             ,
             and
             doth
             as
             it
             were
             act
             by
             the
             Understanding
             ,
             and
             the
             Vnderstanding
             by
             the
             Will
             ,
             and
             in
             execution
             so
             go
             forth
             with
             the
             Will
             ,
             that
             the
             effect
             is
             immediately
             to
             be
             ascribed
             to
             it
             .
          
           
             §
             .
             26.
             
             
               Though
               all
               the
               Divine
               Faculties
               or
               Principles
               are
               adumbrate
               (
               or
               made
               manifest
               )
               in
               the
               Creation
               or
               Frame
               of
               the
               world
               ,
               yet
               the
            
             Omnipotency
             
               is
               therein
               to
               us
               most
               eminently
               apparent
               .
            
          
           
             It
             is
             infinite
             Wisdom
             and
             infinite
             Goodness
             which
             shineth
             to
             us
             in
             this
             wonderful
             Frame
             .
             But
             we
             first
             and
             with
             greatest
             admiration
             take
             notice
             of
             the
             Omnipotency
             .
             To
             consider
             the
             innumerable
             number
             of
             the
             Orbs
             ,
             the
             multitude
             of
             the
             Fixed
             Stars
             ,
             which
             may
             be
             called
             so
             many
             Suns
             ,
             and
             to
             think
             of
             their
             distances
             ,
             magnitude
             ,
             powers
             ,
             orders
             ,
             influences
             ,
             communications
             ,
             effects
             ,
             &c.
             and
             how
             many
             millions
             of
             these
             ,
             for
             ought
             we
             know
             ,
             there
             may
             be
             ,
             besides
             those
             which
             are
             within
             our
             sight
             ,
             even
             though
             helped
             by
             the
             most
             perfect
             Telescopes
             ;
             it
             striketh
             the
             Soul
             with
             unspeakable
             admiration
             at
             the
             Power
             that
             created
             and
             maintaineth
             all
             this
             .
             When
             we
             think
             of
             the
             unconceivable
             rapid
             ,
             orderly
             ,
             perfect
             ,
             constant
             motions
             of
             all
             these
             Orbs
             ,
             or
             at
             least
             of
             the
             Planets
             and
             circumjacent
             bodies
             in
             every
             Vortex
             :
             All
             these
             thoughts
             do
             make
             the
             Deity
             ,
             or
             first
             Being
             ,
             to
             be
             just
             to
             the
             mind
             as
             the
             Sun
             is
             to
             the
             eye
             ,
             the
             most
             Intelligible
             of
             Beings
             ,
             but
             so
             Incomprehensible
             ,
             that
             we
             cannot
             endure
             to
             gaze
             too
             much
             or
             near
             upon
             his
             glory
             .
          
           
             §
             .
             27.
             
             
               Whether
               the
               whole
               world
               be
               animated
               ,
               or
               inanimate
               :
               Whether
               the
               whole
               have
               one
               constitutive
               Soul
               or
               not
               :
               Whether
               each
               Orb
               have
               its
               particular
               Soul
               or
               not
               ,
               are
               things
               unrevealed
               ,
               and
               beyond
               the
               Certain
               knowledge
               of
               the
               natural
               mind
               .
               But
               it
               is
               certain
               that
               the
               first
               Being
               is
               not
               the
               proper
               constitutive
               Form
               or
               Soul
               of
               the
               world
               ▪
               but
               yet
               that
               he
               is
               much
               more
               to
               it
               than
               such
               a
               Form
               or
               Soul
               ,
               even
               the
               total
               ,
               perfect
               first
               Cause
               of
               all
               that
               it
               is
               ,
               and
               hath
               ,
               and
               doth
               .
            
          
           
             He
             is
             not
             the
             
               constitutive
               Form
            
             or
             Soul
             of
             the
             Universe
             ,
             (
             as
             it
             seems
             Cicero
             with
             the
             Academicks
             and
             Stoicks
             thought
             )
             because
             then
             the
             Creator
             and
             the
             Creature
             should
             be
             the
             same
             :
             
             or
             else
             the
             Creature
             should
             be
             nothing
             but
             dead
             ,
             passive
             matter
             :
             and
             then
             Man
             himself
             ,
             who
             knoweth
             that
             he
             hath
             a
             Soul
             ,
             would
             either
             be
             God
             ,
             (
             which
             his
             experience
             and
             the
             conscience
             of
             his
             frailty
             forbiddeth
             him
             to
             imagin
             )
             or
             else
             he
             should
             be
             a
             Creature
             more
             noble
             than
             the
             Universe
             ,
             of
             which
             he
             is
             so
             small
             a
             part
             ,
             (
             which
             his
             reason
             forbiddeth
             him
             also
             to
             believe
             .
             )
          
           
             But
             yet
             that
             God
             is
             
               much
               more
            
             to
             the
             world
             than
             a
             
               constitutive
               Soul
            
             ,
             is
             undeniable
             ;
             because
             he
             is
             the
             
               creating
               Cause
            
             ,
             
             which
             is
             more
             than
             a
             
               constitutive
               Cause
            
             :
             and
             his
             continued
             causation
             in
             its
             preservation
             ,
             is
             as
             a
             continued
             creation
             :
             As
             in
             Man
             ,
             the
             Soul
             is
             a
             dependent
             cause
             ,
             which
             can
             give
             nothing
             to
             the
             Body
             but
             what
             it
             hath
             received
             ,
             nor
             act
             but
             as
             it
             is
             acted
             or
             impowered
             by
             the
             first
             efficient
             .
             And
             therefore
             though
             we
             call
             not
             God
             the
             Soul
             of
             Man
             ,
             because
             we
             would
             not
             so
             dishonour
             him
             ,
             nor
             confound
             the
             Creator
             and
             the
             creature
             ;
             yet
             we
             all
             know
             that
             he
             is
             to
             us
             much
             more
             than
             the
             Soul
             of
             Souls
             ,
             for
             in
             him
             we
             live
             ,
             and
             move
             ,
             and
             have
             our
             being
             .
             So
             also
             it
             is
             as
             to
             God's
             causation
             of
             the
             Being
             ,
             Motion
             and
             Order
             of
             all
             the
             world
             .
             God
             is
             incomparably
             more
             to
             it
             than
             its
             Form
             ,
             as
             being
             the
             total
             first
             Cause
             of
             Form
             and
             Matter
             .
             To
             be
             the
             Creator
             is
             more
             than
             to
             be
             the
             Soul.
             
          
           
             §
             .
             28.
             
             
               The
               glory
               of
               all
               being
               ,
               action
               and
               order
               in
               the
               creatures
               ,
               is
               no
               less
               due
               to
               God
               when
               he
               worketh
               by
               means
               ,
               than
               when
               he
               worketh
               by
               none
               at
               all
               .
            
          
           
             For
             when
             no
             Means
             is
             a
             Means
             ,
             nor
             hath
             being
             ,
             aptitude
             ,
             
             force
             or
             efficacy
             ,
             but
             from
             himself
             ,
             he
             onely
             communicateth
             praise
             to
             his
             creatures
             ,
             when
             he
             thus
             useth
             them
             ,
             but
             giveth
             not
             away
             the
             least
             degree
             of
             his
             own
             interest
             and
             honour
             :
             for
             the
             creature
             is
             nothing
             ,
             hath
             nothing
             ,
             and
             can
             do
             nothing
             but
             by
             him
             :
             It
             useth
             no
             strength
             ,
             or
             skill
             ,
             or
             bounty
             ,
             but
             what
             it
             first
             received
             from
             him
             ;
             therefore
             to
             use
             such
             means
             can
             be
             no
             dishonour
             to
             him
             ,
             unless
             it
             be
             a
             dishonour
             to
             be
             a
             communicative
             Good.
             As
             it
             is
             no
             dishonour
             to
             a
             Watch-maker
             to
             make
             that
             Engine
             ,
             which
             sheweth
             his
             skill
             ,
             instead
             of
             performing
             all
             the
             motions
             without
             that
             little
             frame
             of
             means
             :
             But
             yet
             no
             similitude
             will
             reach
             the
             case
             ,
             because
             all
             creatures
             themselves
             are
             but
             the
             continued
             productions
             of
             the
             Creator's
             will
             ;
             and
             the
             virtue
             which
             they
             put
             forth
             ,
             is
             
             nothing
             but
             what
             God
             putteth
             into
             them
             .
             And
             he
             is
             as
             neer
             to
             the
             effect
             ,
             when
             he
             worketh
             by
             means
             ,
             as
             when
             without
             .
          
           
             
             §
             .
             29.
             
             Those
             that
             call
             these
             three
             faculties
             ,
             
               or
               Principles
               in
               the
               Divine
            
             Essence
             ,
             
               by
               the
               name
               of
               three
               Hypostases
               ,
               or
               Persons
               ,
               do
               seem
               to
               me
               to
               speak
               less
               unaptly
               than
               the
               Schools
               ,
               who
               call
            
             [
             Deum
             seipsum
             intelligentem
             ]
             
               the
               Father
               ,
               and
            
             [
             Deum
             ut
             a
             se
             intellectum
             ]
             
               the
               Son
               ,
               and
            
             [
             Deum
             a
             se
             amatum
             ]
             
               the
               Holy
               Ghost
               .
               For
               that
               in
               God
               which
               is
               to
               be
               conceived
               of
               us
               ,
               by
               Analogy
               to
               our
               essential
               faculties
               ,
               is
               with
               less
               impropriety
               called
               [
               an
               Hypostasis
               or
               Person
               ]
               than
               that
               which
               is
               to
               be
               conceived
               by
               us
               ,
               in
               Analogy
               to
               our
            
             actus
             secundi
             ,
             
               or
               receptions
            
             .
          
           
             §
             .
             30.
             
             
               And
               those
               that
               say
               the
               first
               faculty
               ,
            
             Omnipotency
             ,
             
               as
               eminently
               appearing
               in
               the
               frame
               of
               Nature
               ,
               may
               therefore
               be
               said
               to
               be
               specially
               therein
               personated
               ,
               or
               denominated
               ,
               the
               Creating
               Person
               ,
               speak
               nothing
               which
               derogateth
               from
               the
               honour
               of
               the
               Deity
               .
            
          
           
             §
             .
             31.
             
             
               Though
               we
               cannot
               trace
               the
            
             vestigia
             ,
             
               the
               adumbration
               ,
               or
               appearances
               of
               this
               Trinity
               in
               Vnity
               ,
               through
               the
               whole
               Body
               of
               Nature
               and
               Morality
               ;
               because
               of
               the
               great
               debility
               and
               narrowness
               of
               our
               Minds
               ;
               Yet
               is
               it
               so
               apparent
               on
               the
               first
               and
               most
               notable
               parts
               of
               both
               ,
               as
               may
               make
               it
               exceeding
               probable
               that
               it
               runneth
               in
               perfect
               method
               through
               them
               all
               ;
               if
               our
               understandings
               were
               but
               able
               to
               follow
               and
               comprehend
               that
               wonderfull
               method
               in
               the
               numerous
               ,
               minute
               and
               less
               discernable
               particulars
               .
            
          
           
             
             I
             shall
             now
             give
             no
             other
             instance
             ,
             than
             in
             two
             of
             the
             most
             noble
             Creatures
             .
             The
             Soul
             of
             Man
             ,
             which
             is
             made
             after
             Gods
             Image
             ;
             from
             whence
             we
             fetch
             our
             first
             knowledge
             of
             him
             ,
             hath
             in
             the
             unity
             of
             a
             
               living
               Spirit
            
             ,
             the
             three
             foresaid
             faculties
             ,
             of
             vital
             and
             executive
             
               Power
               ,
               Vnderstanding
            
             and
             Will
             ,
             which
             are
             neither
             three
             species
             ,
             nor
             three
             parts
             ,
             nor
             three
             accidents
             of
             the
             Soul
             :
             But
             three
             faculties
             certainly
             so
             far
             distinct
             ,
             as
             that
             the
             Acts
             from
             whence
             they
             are
             denominated
             really
             differ
             ,
             and
             therefore
             the
             faculties
             differ
             at
             least
             in
             their
             
               Virtual
               Relation
            
             to
             those
             acts
             ,
             and
             so
             in
             a
             well-grounded
             denomination
             .
             
             To
             understand
             is
             not
             to
             will
             :
             for
             I
             understand
             that
             which
             I
             have
             no
             will
             to
             ,
             even
             against
             my
             will
             (
             for
             the
             Intellect
             may
             be
             forced
             :
             Therefore
             the
             same
             
             Soul
             hath
             in
             it
             the
             virtue
             or
             power
             both
             of
             understanding
             and
             willing
             ,
             and
             so
             of
             executing
             :
             
             which
             are
             denominated
             from
             the
             different
             acts
             which
             they
             relate
             to
             .
             There
             is
             some
             Reason
             in
             the
             powers
             ,
             virtues
             ,
             or
             faculties
             of
             the
             real
             difference
             in
             the
             acts
             .
          
           
             So
             in
             the
             Sun
             ,
             and
             all
             the
             superior
             Luminaries
             ,
             there
             is
             in
             the
             unity
             of
             their
             Essence
             ,
             a
             Trinity
             of
             Faculties
             or
             Powers
             ,
             1.
             
             Motiva
             ,
             2
             Illuminativa
             ,
             3.
             
             Calefactiva
             ;
             causing
             
               motion
               ,
               light
            
             and
             heat
             .
             The
             doctrine
             of
             Motion
             is
             much
             improved
             by
             our
             late
             Philosophers
             :
             when
             the
             doctrine
             of
             Light
             and
             Heat
             are
             so
             also
             ,
             and
             vindicated
             from
             the
             rank
             of
             common
             accidents
             and
             qualities
             ,
             the
             nature
             of
             the
             Luminaries
             and
             of
             Fire
             will
             be
             also
             better
             cleared
             .
             The
             Sun
             is
             not
             to
             these
             Powers
             or
             Acts
             ,
             either
             a
             Genus
             ,
             a
             Totum
             ,
             or
             a
             Subjectum
             .
             It
             is
             not
             one
             part
             of
             the
             Sun
             that
             moveth
             ,
             and
             another
             which
             illuminateth
             ,
             and
             another
             which
             heateth
             :
             But
             the
             
               whole
               Sun
            
             (
             if
             it
             be
             wholly
             Fire
             or
             aethereal
             matter
             )
             doth
             move
             ,
             the
             
               whole
               illuminateth
            
             ,
             and
             the
             whole
             doth
             heat
             :
             And
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             are
             not
             Qualities
             inherent
             in
             it
             ;
             But
             Motion
             ,
             Illumination
             ,
             and
             Calefaction
             ,
             are
             Acts
             flowing
             immediately
             from
             its
             Essence
             as
             containing
             the
             faculties
             or
             powers
             of
             such
             acts
             .
          
           
             He
             that
             could
             write
             a
             perfect
             method
             of
             Physicks
             and
             Morality
             ,
             would
             shew
             us
             Trinity
             in
             Unity
             through
             all
             its
             parts
             from
             first
             to
             last
             .
             But
             as
             the
             Veins
             ,
             Arteries
             ,
             and
             Nerves
             ,
             
             the
             Vessels
             of
             the
             Natural
             ,
             Vital
             ,
             and
             Animal
             ,
             humours
             and
             spirits
             ,
             are
             easily
             discernable
             in
             their
             trunks
             and
             greater
             branches
             ,
             but
             not
             so
             ,
             when
             they
             are
             minute
             and
             multiplied
             into
             thousands
             ,
             so
             is
             it
             in
             this
             Method
             .
          
           
             But
             I
             must
             desire
             the
             Reader
             to
             observe
             ,
             that
             though
             I
             here
             explain
             this
             Trinity
             of
             Active
             Principles
             in
             the
             Divine
             Essence
             ,
             which
             is
             so
             evident
             to
             Natural
             Reason
             it self
             ,
             as
             to
             be
             past
             all
             controversie
             ;
             Yet
             whether
             indeed
             the
             Trinity
             of
             Hypostases
             or
             Persons
             ,
             which
             is
             part
             of
             the
             Christian
             Faith
             ,
             be
             not
             somewhat
             distinct
             from
             this
             ,
             is
             a
             question
             which
             here
             I
             am
             not
             to
             meddle
             with
             ,
             till
             I
             come
             to
             the
             second
             part
             of
             the
             Treatise
             :
             Nor
             is
             it
             my
             purpose
             to
             deny
             it
             ,
             but
             only
             to
             
             prepare
             for
             the
             better
             understanding
             of
             it
             .
             Of
             which
             more
             shall
             there
             afterward
             be
             said
             .
          
           
             §
             .
             32.
             
             
               And
               thus
               all
               Creatures
               ,
               and
               especially
               our selves
               ,
               declare
               that
               there
               is
               a
               first
               Being
               and
               Cause
               of
               them
               all
               ,
               who
               is
               a
               Substance
               ,
               Life
               ,
               a
               Spirit
               ,
               or
               Minde
               ,
               an
               Active
               Power
               ,
               Vnderstanding
               and
               Will
               ,
               perfect
               ,
               eternall
               ,
               independent
               and
               self-sufficient
               ,
               not
               compounded
               ,
               not
               passible
               ,
               not
               mutable
               ,
               corruptible
               or
               mortall
               ,
               Immense
               ,
               Omnipresent
               ,
               Incomprehensible
               ,
               only
               One
               ,
               Omnipotent
               ,
               Omniscient
               ,
               and
               most
               Good
               ,
               most
               Happy
               in
               Being
               Himself
               ,
               in
               Knowing
               himself
               ,
               and
               enjoying
               him
               ;
               most
               Holy
               ,
               transcending
               all
               the
               Creatures
               ,
               of
               a
               Perfect
               Will
               ,
               the
               Fountain
               of
               all
               Morall
               Good
               ,
               Love
               or
               Benigne
               :
               having
               a
               Trinity
               of
               essential
               Transcendent
               Principles
               ,
               in
               unity
               of
               Essence
               ,
               which
               have
               made
               their
               adumbration
               or
               appearance
               on
               the
               World
               ,
               whereof
               though
               he
               be
               not
               the
               constitutive
               form
               or
               Soul
               ,
               He
               is
               to
               it
               much
               more
               ;
               the
               first
               Efficient
               ,
               Dirigent
               ,
               and
               ultimate
               final
               Cause
               of
               all
               :
               That
               is
               ,
               THERE
               IS
               A
               GOD.
               
            
          
        
         
           
             CHAP.
             VI.
             Of
             GOD
             as
             RELATED
             to
             his
             Creatures
             :
             especially
             to
             Man.
             And
             I.
             as
             his
             OWNER
             .
          
           
             PAssing
             by
             all
             that
             is
             doubtfull
             ,
             and
             controverted
             among
             men
             truly
             Rational
             ,
             and
             taking
             before
             me
             only
             that
             which
             is
             certain
             ,
             undenyable
             ,
             and
             clear
             ,
             and
             wherein
             my
             own
             Soul
             is
             past
             all
             doubt
             ,
             I
             shall
             proceed
             in
             the
             same
             method
             
               secundum
               ordinem
               cognoscendi
               ,
               non
               essendi
               .
            
             The
             word
             [
             GOD
             ]
             doth
             not
             only
             signifie
             all
             that
             I
             have
             been
             proving
             ,
             viz.
             
             The
             perfect
             nature
             of
             the
             first
             Cause
             ,
             but
             also
             his
             Relations
             to
             us
             his
             Creatures
             :
             And
             therefore
             till
             I
             have
             opened
             and
             proved
             those
             Relations
             ,
             I
             have
             done
             but
             part
             of
             my
             work
             ,
             to
             prove
             that
             THERE
             IS
             A
             GOD.
             
          
           
             §
             .
             1.
             
             
               GOD
               having
               produced
               Man
               (
               and
               all
               the
               World
               )
               by
               his
               Power
               ,
               Vnderstanding
               and
               Will
               ,
               is
               by
               immediate
               resultancy
               Related
               to
               him
               as
               his
               CREATOR
               .
            
          
           
             Though
             he
             made
             his
             Body
             of
             pre-existent
             Matter
             ,
             yet
             was
             that
             Matter
             made
             of
             nothing
             ;
             and
             therefore
             God
             is
             
             properly
             Mans
             CREATOR
             ,
             and
             not
             his
             Fabricator
             only
             .
             And
             a
             CREATURE
             is
             a
             Relation
             ,
             which
             inferreth
             the
             Correlate
             ,
             a
             CREATOR
             ,
             as
             a
             Son
             doth
             a
             Father
             .
             This
             therefore
             is
             Gods
             first
             grand
             Relation
             unto
             Man
             ,
             which
             hath
             no
             cause
             to
             produce
             it
             ,
             but
             his
             actual
             Creation
             ,
             which
             is
             its
             fundamentum
             .
          
           
             §
             .
             2.
             
             
               This
               Grand
               prime
               Relation
               ,
               inferreth
               a
               Trinity
               of
               Grand
               Relations
               ,
            
             viz.
             
               That
               God
               is
               our
               OWNER
               ,
               our
               RVLER
               ,
               and
               our
               BENEFACTOR
               ,
               of
               which
               we
               are
               now
               to
               speak
               in
               order
               .
            
          
           
             That
             these
             Three
             are
             justly
             distinguished
             from
             each
             other
             ,
             is
             past
             doubt
             to
             all
             that
             understand
             what
             is
             meant
             by
             the
             terms
             .
             An
             Owner
             as
             such
             is
             not
             a
             Ruler
             or
             Benefactor
             ,
             a
             Ruler
             as
             such
             is
             not
             an
             Owner
             or
             a
             Benefactor
             .
             A
             Benefactor
             as
             such
             is
             neither
             an
             Owner
             nor
             a
             Ruler
             .
             And
             the
             enumeration
             is
             sufficient
             :
             All
             humane
             affairs
             ,
             or
             actions
             of
             converse
             and
             society
             ,
             belong
             to
             Man
             in
             one
             of
             these
             three
             Relations
             ,
             or
             such
             as
             are
             subordinate
             to
             them
             ,
             and
             meer
             dependents
             on
             them
             ,
             or
             compounded
             of
             them
             .
             They
             are
             in
             some
             respect
             the
             Genera
             ,
             and
             in
             some
             as
             it
             were
             the
             Elements
             of
             all
             other
             Relations
             .
             And
             from
             the
             manner
             of
             men
             ,
             they
             are
             applyed
             to
             God
             ,
             with
             as
             much
             propriety
             of
             speech
             ,
             as
             any
             terms
             that
             man
             can
             use
             concerning
             him
             .
             And
             he
             that
             could
             draw
             a
             true
             scheme
             or
             method
             of
             the
             Body
             of
             Morality
             (
             or
             Theology
             ,
             for
             all
             is
             one
             with
             me
             )
             would
             reduce
             all
             the
             dealings
             of
             God
             with
             Man
             ,
             which
             are
             subsequent
             to
             the
             fundamental
             Act
             of
             Creation
             ,
             to
             these
             
               three
               Relations
            
             ;
             and
             accordingly
             distinguish
             of
             them
             all
             :
             Yet
             in
             the
             
               Mixt
               acts
            
             ,
             (
             as
             most
             are
             such
             )
             distinguishing
             only
             of
             the
             compounding
             Elements
             (
             I
             mean
             ,
             the
             interest
             of
             these
             three
             Relations
             ,
             as
             making
             up
             the
             several
             acts
             .
             )
          
           
             §
             .
             3.
             
             
               A
               full
            
             Owner
             
               or
               Proprietor
               ,
               is
               called
            
             Dominus
             
               in
               the
               strictest
               sense
               ,
               and
               is
               one
               that
               hath
               a
            
             Jus
             possidendi
             ,
             disponendi
             ,
             &
             utendi
             ;
             
               a
               right
               of
            
             having
             
               or
               possessing
            
             ,
             disposing
             and
             using
             ,
             
               without
               any
               copartner
               ,
               or
               superior
               Proprietor
               ,
               to
               restrain
               him
               .
            
          
           
             The
             meaning
             is
             better
             known
             by
             the
             bare
             terms
             of
             denomination
             ,
             through
             common
             use
             ,
             than
             by
             definition
             .
             We
             know
             what
             it
             meaneth
             ,
             when
             a
             man
             saith
             of
             any
             thing
             ,
             
               It
               is
               mine
               own
            
             :
             There
             are
             defective
             half-proprieties
             ,
             of
             Co-partners
             ,
             
             and
             subordinate
             Proprietors
             ,
             which
             belong
             not
             to
             our
             present
             case
             .
             The
             word
             
               Dominus
               ,
               &
               Dominuim
            
             ,
             is
             sometime
             taken
             laxely
             ,
             as
             comprehending
             both
             Propriety
             and
             Rule
             ;
             and
             sometime
             improperly
             ,
             for
             Government
             or
             Command
             it self
             :
             But
             among
             Lawyers
             it
             is
             most
             commonly
             taken
             properly
             and
             strictly
             for
             an
             OWNER
             as
             such
             :
             But
             lest
             any
             be
             contentious
             about
             the
             use
             of
             the
             word
             ,
             I
             here
             put
             instead
             of
             it
             ,
             the
             word
             Owner
             and
             Proprietor
             ,
             as
             being
             more
             free
             from
             ambiguity
             .
          
           
             
             §
             .
             4.
             
             
               GOD
               is
            
             jure
             Creationis
             &
             Conservationis
             ,
             
               the
               most
               absolute
               Owner
               or
               Proprietor
               of
               Man
               ,
               and
               the
               whole
               Creation
               .
            
          
           
             It
             is
             not
             possible
             that
             there
             should
             be
             a
             more
             full
             and
             certain
             title
             to
             propriety
             ,
             than
             Creation
             ,
             and
             
               total
               conservation
            
             is
             .
             He
             that
             giveth
             the
             World
             all
             
               its
               Being
            
             ,
             and
             that
             of
             nothing
             ,
             and
             continueth
             that
             being
             ,
             and
             was
             beholden
             to
             no
             pre-existent
             matter
             ,
             nor
             to
             any
             co-ordinate
             concause
             ,
             nor
             dependent
             on
             any
             superiour
             cause
             in
             his
             causation
             ,
             but
             is
             himself
             the
             first
             independent
             ,
             efficient
             ,
             total
             cause
             of
             being
             and
             well-being
             ,
             and
             all
             the
             means
             thereto
             ,
             must
             needs
             be
             the
             absolute
             Owner
             of
             all
             ,
             without
             the
             least
             limitation
             or
             exception
             .
          
           
             It
             is
             not
             the
             supereminency
             of
             Gods
             nature
             ,
             excelling
             all
             created
             beings
             ,
             that
             is
             the
             foundation
             of
             this
             his
             Propriety
             in
             the
             creature
             .
             For
             Excellency
             is
             no
             title
             to
             Propriety
             .
             And
             yet
             he
             that
             is
             
               unicus
               in
               capacitate
               possidendi
            
             ,
             that
             is
             so
             transcendently
             excellent
             as
             to
             have
             no
             Copartner
             in
             a
             claim
             ,
             might
             by
             Occupation
             be
             sole
             Proprietor
             ,
             in
             that
             kinde
             of
             Propriety
             
               secundum
               quid
            
             ,
             which
             Man
             is
             capable
             of
             :
             Because
             there
             is
             no
             other
             whom
             he
             can
             be
             said
             to
             wrong
             .
             But
             GOD
             hath
             a
             more
             plenary
             title
             by
             Creation
             ,
             to
             
               Absolute
               Propriety
            
             .
          
           
             §
             .
             5.
             
             
               Therefore
               it
               belongeth
               to
               GOD
               to
               be
               the
            
             Absolute
             Disposer
             
               of
               all
               things
               :
               To
               do
               with
               them
               what
               he
               please
               :
               and
               to
            
             use
             
               them
               to
               the
               pleasure
               of
               his
               will.
               
            
          
           
             Every
             one
             may
             do
             with
             his
             own
             what
             he
             list
             ,
             except
             the
             propriety
             be
             but
             limited
             ,
             and
             dependent
             on
             another
             ,
             or
             but
             
               secundum
               quid
            
             .
             Who
             should
             interpose
             and
             any
             way
             hinder
             God
             ,
             from
             the
             
               free
               disposall
            
             of
             his
             own
             ?
             Not
             any
             Copartner
             ,
             for
             there
             is
             none
             .
             Nor
             the
             Creature
             it self
             ,
             because
             it
             is
             absolutely
             His.
             
          
           
             §
             .
             6.
             
             
               Therefore
               also
            
             (
             in
             hoc
             instanti
             ,
             
               antecedently
               to
               any
               
               further
               Relation
               or
               Covenant
               )
               it
               is
               not
               possible
               for
               God
               to
               do
               wrong
               to
               his
               Creature
               ,
               howsoever
               he
               shall
               use
               it
               :
               Because
               it
               is
               absolutely
               his
               own
               ,
               and
               he
               oweth
               it
               nothing
               :
               And
               where
               there
               is
               no
            
             Debitum
             ,
             
               there
               is
               no
            
             Jus
             ,
             
               and
               can
               be
               no
            
             Injuria
             .
          
           
             It
             is
             to
             be
             remembred
             that
             I
             speak
             not
             here
             of
             God
             as
             now
             related
             to
             the
             Rational
             creature
             as
             a
             Rector
             and
             a
             Benefactor
             ,
             and
             as
             having
             declared
             his
             
               own
               will
            
             in
             his
             Laws
             or
             Promises
             ,
             to
             the
             contrary
             .
             But
             I
             speak
             of
             God
             only
             in
             the
             Relation
             of
             a
             Proprietor
             simply
             in
             it self
             considered
             ,
             and
             so
             of
             his
             Absolute
             right
             ,
             and
             not
             his
             
               Ordinate
               will
            
             (
             as
             it
             is
             commonly
             called
             )
             .
             No
             man
             need
             to
             fear
             lest
             God
             should
             deal
             unequally
             with
             him
             ,
             or
             contrary
             to
             that
             which
             true
             Reason
             calleth
             Justice
             .
             For
             God
             having
             made
             himself
             Rector
             of
             the
             World
             ,
             hath
             ,
             as
             it
             were
             ,
             obliged
             himself
             ,
             that
             is
             ,
             declared
             his
             will
             ,
             to
             deal
             equally
             with
             all
             men
             ,
             and
             judge
             them
             according
             to
             their
             works
             :
             And
             so
             hath
             created
             a
             
               Debitum
               ,
               &
               Jus
            
             to
             man
             ,
             which
             inferreth
             a
             certain
             Justice
             on
             Gods
             part
             .
             But
             considering
             him
             
               only
               in
               this
               first
               Relation
               ,
               meerly
               ,
               ut
               Dominus
               absolutus
               ,
            
             or
             Proprietor
             ,
             it
             is
             not
             possible
             for
             any
             thing
             that
             he
             can
             do
             ,
             to
             be
             
               an
               injury
            
             :
             A
             meer
             corporal
             pain
             (
             including
             no
             contradiction
             or
             error
             ,
             as
             
               consciences
               accusation
               of
               the
               innocent
            
             ,
             doth
             )
             could
             be
             no
             wrong
             :
             There
             being
             less
             appearance
             of
             reason
             to
             call
             it
             wrong
             ,
             than
             for
             my
             burning
             my
             Wood
             ,
             or
             plucking
             a
             Rose
             to
             be
             a
             wrong
             :
             For
             it
             is
             not
             the
             Pain
             of
             one
             that
             can
             make
             it
             an
             injury
             ,
             any
             more
             than
             the
             destruction
             of
             the
             other
             :
             where
             there
             is
             no
             Jus
             ,
             there
             can
             be
             no
             Injuria
             :
             And
             where
             there
             is
             no
             Debitum
             there
             is
             no
             Jus.
             My
             Rose
             hath
             possession
             of
             its
             life
             ,
             but
             no
             Right
             to
             it
             :
             Therefore
             it
             is
             no
             wrong
             to
             destroy
             it
             .
             And
             yet
             in
             this
             ,
             and
             in
             the
             killing
             of
             Birds
             ,
             and
             Beasts
             and
             Fishes
             ,
             and
             labouring
             my
             Horse
             and
             Oxe
             in
             continual
             weariness
             and
             pain
             ,
             my
             borrowed
             half-propriety
             
               secundum
               quid
            
             ,
             excuseth
             me
             from
             doing
             them
             any
             wrong
             :
             Which
             
               Gods
               Absolute
               Propriety
            
             will
             do
             much
             more
             unquestionably
             by
             him
             .
          
           
             §
             .
             7.
             
             
               Though
               all
               Gods
               Three
               Essential
               Principles
               or
               Faculties
               ,
               Power
               ,
               Wisdom
               and
               Goodness
               ,
               appear
               in
               each
               of
               his
               Three
               grand
               Relations
               ,
               Owner
               ,
               Ruler
               ,
               and
               Benefactor
               ;
               yet
               each
               one
               of
               these
               hath
               most
               eminently
               some
               one
               of
               Gods
               Essential
               principles
               or
               faculties
               appearing
               in
               it
               :
            
             viz.
             
               His
               Power
               most
               appeareth
               
               in
               his
               Propriety
               ,
               his
               Wisdom
               in
               his
               Rule
               ,
               and
               his
               Goodness
               or
               Love
               in
               his
               benefits
               given
               us
               .
            
          
           
             Therefore
             Propriety
             resulteth
             immediately
             from
             Creation
             ,
             as
             producing
             the
             Creature
             as
             a
             Creature
             ;
             but
             so
             doth
             not
             Government
             ,
             as
             we
             shall
             see
             anon
             .
             And
             as
             Omnipotency
             is
             the
             most
             eminent
             Attribute
             in
             the
             Creation
             ,
             so
             is
             it
             in
             that
             
               Absolute
               Propriety
            
             of
             the
             Creator
             ,
             acquired
             by
             it
             .
          
        
         
           
             CHAP.
             VII
             .
             I.
             Of
             Man's
             Relation
             to
             God
             his
             OWNER
             .
          
           
             
             §
             .
             1.
             
             
               GOD
               being
               our
               undoubted
               ,
               absolute
               OWNER
               ,
               it
               followeth
               undeniably
               that
               we
               are
               His
               own
               .
            
          
           
             The
             Relations
             are
             mutual
             ,
             and
             the
             thing
             needeth
             no
             proof
             .
          
           
             
             §
             .
             2.
             
             
               Therefore
               Man
               being
               an
               intelligent
               Creature
               ,
               that
               can
               know
               this
               his
               Relation
               to
               his
               Maker
               ,
               is
               bound
               by
               Nature
               to
               consent
               to
               it
               ,
               and
               absolutely
               resign
               himself
               to
               the
               will
               ,
               dispose
               and
               use
               of
               his
               Creator
               .
            
          
           
             For
             there
             is
             nothing
             more
             reasonable
             ,
             than
             that
             every
             one
             should
             have
             his
             own
             :
             And
             the
             Vnderstanding
             of
             man
             should
             conceive
             of
             things
             as
             they
             are
             ,
             and
             the
             Will
             of
             man
             should
             consent
             to
             his
             Makers
             Interest
             and
             right
             ,
             or
             else
             it
             were
             most
             crooked
             ,
             irregular
             and
             unjust
             .
             Therefore
             it
             must
             needs
             be
             the
             duty
             of
             every
             reasonable
             Creature
             to
             bethink
             him
             ,
             that
             GOD
             is
             his
             absolute
             Owner
             ,
             and
             thereupon
             to
             make
             a
             deliberate
             resolved
             RESIGNATION
             of
             himself
             to
             GOD
             ,
             without
             any
             exceptions
             or
             reserves
             .
             
          
           
             §
             .
             3.
             
             
               Therefore
               man
               should
               labour
               to
               know
               wherein
               he
               may
               be
               most
               useful
               to
               his
               Maker's
               Interest
               ,
               (
               which
               is
               his
               Pleasure
               in
               our
               perfection
               )
               and
               therein
               he
               should
               willingly
               and
               joyfully
               lay
               out
               himself
               .
            
          
           
             For
             it
             is
             undeniable
             that
             God
             should
             be
             served
             with
             his
             Own
             ,
             and
             that
             entirely
             without
             dividing
             :
             for
             we
             are
             not
             
               in
               part
            
             ,
             but
             
               wholly
               his
            
             .
          
           
             §
             .
             4.
             
             
               Therefore
               no
               man
               can
               have
               any
               propriety
               in
               himself
               ,
               but
               what
               is
               derived
               from
               his
               Absolute
               Lord
               ,
               and
               standeth
               in
               full
               subordination
               to
               his
               propriety
               .
            
          
           
           
             For
             there
             can
             be
             but
             one
             full
             and
             absolute
             Proprietor
             .
             I
             can
             have
             no
             other
             propriety
             in
             my self
             ,
             but
             by
             derivation
             and
             trust
             from
             my
             Creator
             .
          
           
             §
             .
             5.
             
             
               Therefore
               also
               no
               creature
               can
               have
               any
               Propriety
               in
               another
               creature
               ,
               but
               onely
               derivatively
               ,
               subordinate
               ,
            
             &
             secundum
             quid
             .
          
           
             No
             Parent
             hath
             any
             propriety
             in
             his
             Children
             ,
             nor
             the
             most
             absolute
             and
             potent
             Prince
             in
             his
             People
             ,
             but
             as
             God's
             Stewards
             under
             him
             ;
             no
             not
             in
             themselves
             ,
             and
             therefore
             not
             in
             others
             .
             And
             a
             Steward
             hath
             no
             propriety
             in
             his
             Master's
             goods
             ,
             but
             derivative
             ,
             dependent
             ,
             subordinate
             and
             improper
             ,
             and
             onely
             the
             
               usum
               ,
               fructuum
            
             ,
             and
             such
             possession
             as
             is
             necessary
             thereto
             ,
             and
             such
             an
             imperfect
             propriety
             as
             will
             justifie
             that
             possession
             .
          
           
             §
             .
             6.
             
             
               And
               as
               I
               am
               not
               my
               Own
               ,
               so
               nothing
               is
               properly
               my
               own
               which
               I
               possess
               ,
               but
               all
               that
               I
               have
               is
               God's
               as
               well
               as
               I.
               
            
          
           
             For
             no
             man
             can
             have
             more
             title
             to
             any
             thing
             else
             than
             to
             himself
             .
             He
             that
             is
             not
             Owner
             of
             himself
             ,
             is
             Owner
             of
             Nothing
             .
             And
             we
             have
             not
             any
             thing
             ,
             nor
             can
             have
             ,
             which
             is
             not
             as
             much
             from
             God
             as
             we
             ,
             and
             therefore
             is
             not
             as
             much
             his
             .
          
           
             §
             .
             7.
             
             
               Therefore
               no
               man
               should
               repine
               at
               God's
               disposal
               of
               him
               ,
               but
               all
               men
               should
               acquiesce
               in
               the
               disposing-will
               of
               God.
               
            
          
           
             For
             it
             is
             unreasonable
             and
             unjust
             to
             murmur
             at
             God
             ,
             for
             doing
             as
             he
             list
             with
             his
             own
             ,
             and
             using
             any
             thing
             to
             his
             ends
             .
          
           
             §
             .
             8.
             
             
               And
               therefore
               all
               men
               should
               avoid
               all
            
             selfish
             
               affections
               ,
               and
               partiality
               ,
               and
               be
               more
               affected
               with
               God's
               interest
               than
               their
               own
               .
            
          
           
             For
             we
             are
             not
             so
             much
             our
             Own
             as
             his
             ,
             and
             our
             interest
             is
             not
             considerable
             in
             comparison
             of
             his
             .
          
           
             §
             .
             9.
             
             
               Therefore
               no
               man
               should
               do
               any
               thing
               for
            
             selfish
             ends
             ,
             
               which
               is
               injurious
               to
               the
               will
               and
               interest
               of
               God
               ,
               our
               absolute
               Owner
               .
            
          
           
             §
             .
             10.
             
             
               And
               therefore
               no
               man
               should
               dispose
               of
               his
               Estate
               ,
               or
               any
               thing
               he
               hath
               ,
               in
               any
               way
               ,
               but
               for
               the
               interest
               of
               his
               absolute
               Lord.
               
            
          
           
             §
             .
             11.
             
             
               And
               therefore
               all
               men
               should
               make
               it
               the
               very
               care
               and
               labour
               of
               their
               lives
               ,
               to
               serve
               the
               will
               and
               interest
               of
               this
               their
               absolute
               Owner
               .
            
          
           
             §
             .
             12.
             
             
               And
               therefore
               no
               man
               should
               prefer
               the
               will
               or
               interest
               
               of
               the
               greatest
               mortal
               man
               ,
               or
               the
               dearest
               friend
               ,
               before
               the
               will
               and
               interest
               of
               God.
               
            
          
           
             §
             .
             13.
             
             
               Nor
               should
               the
               publick
               interest
               of
               States
               or
               Kingdoms
               be
               pleaded
               against
               his
               will
               and
               interest
               .
            
          
           
             But
             yet
             we
             must
             take
             heed
             how
             we
             oppose
             or
             neglect
             this
             last
             especially
             ,
             because
             the
             will
             of
             God
             doth
             take
             most
             pleasure
             in
             the
             publick
             or
             common
             benefit
             of
             his
             creatures
             ;
             and
             therefore
             these
             two
             are
             very
             seldom
             separated
             :
             nor
             ever
             at
             all
             as
             to
             their
             real
             good
             ,
             though
             as
             to
             carnal
             ,
             lower
             good
             ,
             it
             may
             so
             fall
             out
             .
          
           
             All
             these
             are
             so
             plain
             ,
             that
             to
             stand
             to
             prove
             or
             illustrate
             them
             ,
             were
             but
             to
             be
             unnecessarily
             and
             unprofitably
             tedious
             .
          
           
             §
             .
             14.
             
             
               It
               being
               a
               God
               of
               infinite
               Wisdom
               and
               Goodness
               ,
               as
               well
               as
               power
               ,
               who
               is
               our
               Owner
               ,
               his
               Title
               to
               us
               is
               a
               great
               consolation
               to
               the
               upright
               .
            
          
           
             For
             as
             he
             hath
             taught
             men
             (
             and
             bruits
             too
             )
             to
             love
             their
             Own
             ,
             it
             intimateth
             that
             he
             will
             not
             despise
             his
             Own
             :
             and
             therefore
             his
             interest
             in
             us
             is
             our
             comfort
             .
          
           
             §
             .
             15.
             
             
               No
               man
               is
               capable
               of
               giving
               any
               thing
               properly
               to
               God
               ,
               but
               onely
               by
               obediential
               reddition
               of
               his
               own
               :
               no
               nor
               to
               man
               ,
               but
               as
               God's
               Steward
               ,
               and
               according
               to
               our
               propriety
               ,
            
             secundum
             quid
             ,
             
               in
               respect
               to
               other
               Claimers
            
             .
          
        
         
           
             CHAP.
             VIII
             .
             II.
             Of
             GOD's
             Relation
             to
             Man
             as
             his
             Governour
             .
          
           
             
             
               sect
               ;
            
             .
             1.
             
             
               GOD
               having
               made
               Man
               a
               rational
               free
               Agent
               ,
               and
               sociable
               ,
               among
               sensible
               Objects
               ,
               and
               out
               of
               sight
               of
               his
               invisible
               Creator
               ,
               and
               so
               infirm
               and
               defectible
               ,
               it
               followeth
               necessarily
               ,
               that
               he
               is
               a
               creature
               which
               must
               be
               governed
               by
               moral
               means
               ,
               and
               not
               only
               moved
               by
               natural
               necessitation
               as
               inanimates
               and
               bruits
               .
            
          
           
             The
             thing
             that
             I
             am
             first
             to
             prove
             ,
             is
             ,
             That
             Man's
             Creator
             hath
             made
             him
             such
             a
             creature
             ,
             whose
             nature
             requireth
             a
             Government
             ;
             that
             he
             hath
             a
             necessity
             of
             Government
             ,
             and
             an
             aptitude
             to
             it
             .
          
           
             By
             Government
             I
             mean
             ,
             the
             exercise
             of
             the
             moral
             means
             of
             
             Laws
             and
             Execution
             ,
             by
             a
             Ruler
             ,
             
             for
             the
             right
             ordering
             of
             the
             Subjects
             actions
             ,
             to
             the
             good
             of
             the
             Society
             ,
             and
             the
             honour
             of
             the
             Governour
             .
          
           
             I
             distinguish
             Laws
             from
             all
             meer
             natural
             motions
             and
             necessitation
             :
             for
             though
             analogically
             the
             Shepherd
             is
             said
             to
             rule
             his
             Sheep
             ,
             and
             the
             Rider
             his
             Horse
             ,
             yea
             ,
             and
             the
             Pilot
             his
             Ship
             ,
             and
             the
             Plow-man
             his
             Plow
             ,
             and
             the
             Archer
             his
             Arrow
             :
             yet
             this
             is
             but
             equivocally
             called
             Government
             ,
             and
             is
             not
             that
             which
             we
             here
             mean
             ,
             which
             is
             the
             proposal
             of
             duty
             ,
             seconded
             with
             rewards
             or
             punishment
             for
             the
             neglects
             ,
             by
             those
             in
             authority
             ,
             for
             the
             right
             governing
             of
             those
             that
             are
             committed
             to
             their
             care
             and
             trust
             .
             So
             that
             it
             is
             not
             
               all
               moral
            
             means
             neither
             which
             is
             called
             Government
             ,
             for
             the
             instruction
             or
             perswasion
             of
             an
             Equal
             is
             not
             such
             .
             Laws
             ,
             and
             Judgment
             ,
             and
             Execution
             are
             the
             constitutive
             parts
             of
             Government
             .
             But
             by
             Laws
             I
             mean
             the
             whole
             kind
             ,
             and
             not
             only
             
               written
               Laws
            
             ,
             nor
             those
             only
             which
             are
             made
             by
             Sovereign
             Rulers
             of
             Common-wealths
             ,
             which
             by
             excellency
             are
             called
             Laws
             :
             but
             I
             mean
             ,
             
               The
               signification
               of
               the
               will
               of
               a
               Governour
               ,
               making
               the
               subjects
               duty
               ,
               and
               determining
               of
               Rewards
               to
               the
               obedient
               ,
               and
               punishments
               to
               the
               disobedient
               .
            
             Or
             ,
             
               [
               An
               authoritative
               constitution
               de
               debito
               officii
               ,
               praemii
               &
               poenae
               ,
               for
               the
               ends
               of
               Government
               .
               ]
            
             So
             that
             as
             Parents
             ,
             and
             Tutors
             ,
             and
             Masters
             ,
             do
             truly
             govern
             as
             well
             as
             Kings
             ;
             so
             they
             have
             truly
             Laws
             ,
             though
             not
             in
             such
             eminency
             as
             the
             Laws
             of
             Republicks
             .
             The
             will
             of
             a
             Parent
             ,
             a
             Tutor
             ,
             or
             Master
             ,
             manifested
             concerning
             duty
             ,
             is
             truly
             a
             Law
             to
             a
             Child
             ,
             a
             Scholar
             ,
             or
             a
             Servant
             .
             If
             any
             dislike
             the
             use
             of
             the
             word
             
               [
               Law
            
             ]
             in
             so
             large
             a
             sense
             ,
             it
             sufficeth
             now
             for
             me
             to
             tell
             them
             in
             what
             sense
             I
             use
             it
             ,
             and
             so
             it
             will
             serve
             to
             the
             understanding
             of
             my
             mind
             .
             I
             take
             it
             for
             such
             an
             Instrument
             of
             Government
             .
             The
             parts
             of
             it
             are
             ,
             1.
             
             The
             constituting
             of
             the
             
               debitum
               officii
            
             ,
             or
             what
             shall
             be
             due
             
               from
               the
               Subject
            
             .
             2.
             
             The
             constituting
             the
             
               debitum
               praemii
               vel
               poenae
            
             ,
             or
             what
             shall
             be
             due
             
               to
               the
               Subject
            
             ,
             which
             is
             in
             order
             to
             the
             promoting
             of
             obedience
             ,
             though
             as
             to
             the
             performances
             obedience
             may
             be
             in
             order
             to
             the
             reward
             .
             Now
             that
             man
             is
             a
             creature
             made
             to
             be
             governed
             ,
             by
             such
             a
             proper
             moral
             Government
             ,
             I
             prove
             .
          
           
             1.
             
             The
             
               several
               parts
            
             of
             Government
             are
             necessary
             ,
             therefore
             Government
             is
             necessary
             .
             From
             
               all
               the
               parts
            
             of
             Government
             
             to
             
               the
               whole
            
             ,
             
             is
             an
             unquestionable
             consequence
             .
             It
             is
             necessary
             that
             man
             have
             Duty
             prescribed
             and
             imposed
             ;
             else
             man
             shall
             have
             nothing
             which
             he
             ought
             to
             do
             :
             Take
             away
             Duty
             ,
             and
             we
             are
             good
             for
             nothing
             ,
             nor
             have
             any
             employment
             fit
             for
             reason
             :
             And
             take
             away
             all
             Reward
             and
             Punishment
             ,
             and
             you
             take
             away
             Duty
             in
             effect
             ;
             experience
             teacheth
             us
             that
             it
             will
             not
             be
             done
             ,
             for
             a
             rational
             agent
             will
             have
             ends
             and
             motives
             for
             what
             he
             doth
             .
          
           
             2.
             
             From
             the
             imbecility
             of
             our
             younger
             state
             :
             so
             weak
             is
             our
             infant
             understanding
             ,
             
             and
             so
             strong
             our
             sensitive
             inclination
             ,
             that
             if
             Parents
             should
             leave
             all
             their
             Children
             ungoverned
             ,
             abused
             Reason
             would
             make
             man
             worse
             than
             beasts
             .
          
           
             3.
             
             From
             the
             common
             infirmity
             and
             badness
             of
             all
             the
             world
             .
             The
             wise
             are
             so
             few
             ,
             and
             the
             ignorant
             so
             many
             ,
             that
             if
             all
             the
             ignorant
             were
             left
             ungoverned
             to
             do
             what
             they
             list
             ,
             they
             would
             be
             like
             an
             Army
             of
             blind
             men
             in
             a
             fight
             ,
             
             or
             like
             a
             world
             of
             men
             bewildred
             in
             the
             dark
             .
             What
             a
             confused
             loathsome
             spectacle
             would
             the
             world
             be
             ?
             and
             the
             rather
             because
             men
             are
             bad
             as
             well
             as
             foolish
             .
             Would
             all
             the
             sensual
             vitious
             persons
             in
             the
             world
             be
             ordered
             like
             men
             ,
             without
             any
             Government
             ,
             by
             such
             as
             are
             wiser
             than
             themselves
             ?
          
           
             4.
             
             From
             the
             power
             of
             sensitive
             objects
             :
             The
             baits
             of
             sense
             are
             so
             numerous
             ,
             so
             near
             and
             so
             powerful
             ,
             that
             they
             would
             bear
             down
             reason
             in
             the
             most
             ,
             without
             the
             help
             of
             Laws
             :
             nay
             ,
             Laws
             themselves
             ,
             even
             of
             God
             and
             Man
             ,
             do
             so
             little
             with
             the
             most
             ,
             as
             tell
             us
             what
             they
             would
             be
             without
             them
             .
          
           
             5.
             
             The
             variety
             of
             mens
             minds
             and
             interests
             and
             dispositions
             is
             such
             ,
             as
             that
             the
             world
             ungoverned
             would
             be
             utterly
             in
             confusion
             :
             as
             many
             minds
             and
             ways
             as
             men
             .
             No
             two
             men
             are
             in
             all
             things
             of
             the
             same
             apprehensions
             .
          
           
             6.
             
             From
             the
             nature
             of
             mans
             powers
             :
             He
             is
             a
             noble
             creature
             ,
             and
             therefore
             hath
             answerable
             ends
             to
             be
             attain'd
             ,
             and
             therefore
             must
             have
             the
             conduct
             of
             answerable
             means
             .
             He
             is
             a
             rational
             free
             Agent
             ,
             and
             therefore
             must
             have
             his
             End
             and
             Means
             proposed
             to
             his
             Reason
             ,
             and
             is
             not
             to
             be
             moved
             by
             Sense
             alone
             ;
             his
             chiefest
             End
             as
             well
             as
             his
             chief
             Governour
             ,
             being
             out
             of
             his
             sight
             .
          
           
             7.
             
             The
             experience
             of
             all
             mankind
             constraineth
             them
             to
             consent
             to
             this
             ,
             that
             Man
             is
             a
             creature
             made
             for
             Government
             .
             
             Therefore
             even
             among
             Cannibals
             ,
             Parents
             govern
             their
             Children
             ,
             and
             Husbands
             govern
             their
             Wives
             ;
             and
             in
             all
             the
             rational
             world
             ,
             there
             are
             Rulers
             and
             Subjects
             ,
             Masters
             and
             Servants
             ,
             Tutors
             and
             Scholars
             ,
             which
             all
             are
             Governours
             or
             Governed
             .
             Few
             men
             are
             to
             be
             found
             alive
             on
             earth
             ,
             who
             would
             have
             all
             men
             ,
             or
             any
             men
             save
             themselves
             ungoverned
             .
             Otherwise
             Men
             would
             be
             worse
             to
             Men
             ,
             I
             say
             not
             ,
             than
             Serpents
             ,
             and
             Toads
             ,
             and
             Tygers
             are
             to
             one
             another
             ,
             but
             than
             any
             of
             them
             are
             to
             men
             .
             Every
             man
             that
             had
             strength
             and
             opportunity
             ,
             would
             make
             a
             prey
             of
             the
             life
             or
             welfare
             of
             his
             brother
             .
             Mens
             own
             necessity
             forceth
             them
             every
             where
             to
             set
             up
             Governments
             ,
             that
             they
             may
             not
             live
             as
             in
             a
             continual
             war
             ,
             in
             danger
             and
             fear
             of
             one
             another
             ;
             nay
             ,
             a
             war
             that
             is
             managed
             by
             Armies
             ,
             is
             also
             ordered
             by
             Government
             ,
             because
             many
             must
             agree
             for
             mutual
             defence
             :
             but
             else
             ,
             every
             man
             would
             be
             against
             another
             ,
             and
             they
             would
             be
             as
             so
             many
             fighting
             Cocks
             or
             Dogs
             ,
             every
             one
             would
             fight
             or
             flie
             for
             himself
             ;
             for
             fighting
             or
             flying
             ,
             injuring
             and
             being
             injured
             would
             be
             all
             their
             lives
             .
          
           
             He
             that
             denieth
             Man
             to
             be
             a
             Creature
             made
             for
             Government
             ,
             and
             consequently
             denieth
             God's
             Government
             of
             the
             world
             ,
             by
             Moral
             proper
             Government
             ,
             doth
             own
             all
             these
             absurdities
             ,
             (
             which
             else-where
             I
             have
             heretofore
             enumerated
             .
             )
          
           
             1.
             
             He
             denieth
             that
             there
             is
             a
             God
             :
             for
             to
             be
             GOD
             includeeth
             to
             be
             Governour
             of
             the
             Rational
             world
             .
          
           
             2.
             
             He
             denieth
             that
             Man
             Oweth
             any
             Duty
             to
             God
             or
             Man
             :
             for
             where
             there
             is
             no
             Government
             ,
             there
             is
             no
             proper
             Duty
             .
          
           
             3.
             
             He
             denieth
             the
             Justice
             of
             God
             :
             for
             Justice
             is
             the
             attribute
             of
             a
             Governour
             ,
             that
             is
             ,
             
               distributive
               Justice
            
             ,
             which
             we
             speak
             of
             :
             for
             
               commutative
               Justice
            
             God
             cannot
             exercise
             towards
             Man
             ,
             because
             of
             our
             great
             inferiority
             to
             him
             .
          
           
             4.
             
             He
             denieth
             all
             the
             Laws
             of
             Nature
             :
             for
             where
             there
             is
             no
             Government
             ,
             there
             are
             no
             Laws
             .
          
           
             5.
             
             He
             denieth
             the
             Virtue
             of
             Obedience
             ,
             and
             all
             other
             Virtues
             concatenated
             with
             it
             :
             for
             where
             there
             is
             no
             Government
             ,
             
             there
             is
             no
             Obedience
             .
          
           
             6.
             
             He
             denieth
             that
             there
             is
             any
             such
             a
             thing
             as
             sin
             ,
             or
             any
             fault
             against
             God
             or
             Man
             :
             for
             where
             there
             is
             no
             Government
             ,
             there
             is
             no
             transgression
             .
             Both
             the
             vicious
             Habits
             and
             the
             
             Acts
             ,
             
             will
             have
             no
             more
             crime
             than
             the
             poison
             of
             a
             Toad
             .
          
           
             7.
             
             And
             then
             no
             man
             should
             forbear
             any
             act
             as
             sinful
             or
             criminal
             .
          
           
             8.
             
             Nor
             should
             any
             persons
             reprove
             sin
             in
             others
             ,
             nor
             exhort
             them
             from
             it
             .
          
           
             9.
             
             Nor
             should
             any
             one
             confess
             any
             sin
             ,
             or
             repent
             of
             it
             ,
             (
             because
             it
             is
             not
             .
             )
          
           
             10.
             
             Nor
             should
             any
             man
             ask
             forgiveness
             of
             any
             crime
             of
             God
             or
             Man.
             
          
           
             11.
             
             Nor
             should
             any
             man
             thank
             God
             for
             the
             pardon
             of
             his
             sin
             .
          
           
             12.
             
             It
             will
             follow
             that
             there
             is
             no
             moral
             difference
             between
             men
             or
             actions
             ,
             as
             Good
             and
             bad
             ,
             but
             all
             are
             alike
             ,
             what
             ever
             they
             be
             or
             do
             .
          
           
             13.
             
             He
             denieth
             all
             God's
             Judgments
             ,
             and
             all
             his
             Rewards
             and
             Punishments
             ;
             for
             these
             are
             all
             of
             them
             acts
             of
             Government
             .
          
           
             14.
             
             It
             will
             follow
             ,
             that
             every
             man
             should
             do
             what
             his
             list
             .
          
           
             15.
             
             And
             that
             all
             Parents
             may
             forbear
             the
             government
             of
             their
             Children
             ,
             and
             all
             Masters
             of
             their
             Servants
             ,
             and
             Governours
             of
             their
             Families
             .
          
           
             16.
             
             It
             treasonably
             subverteth
             all
             Kingdoms
             and
             Common-wealths
             ,
             and
             denieth
             that
             there
             should
             be
             any
             Kings
             or
             Subjects
             .
          
           
             17.
             
             It
             denieth
             all
             humane
             Justice
             ,
             because
             it
             denieth
             humane
             Government
             .
          
           
             18.
             
             It
             maketh
             Man
             a
             Beast
             ,
             who
             is
             uncapable
             of
             Moral
             Government
             .
          
           
             19.
             
             It
             maketh
             him
             far
             worse
             than
             a
             Beast
             ,
             as
             
               corruptio
               optimi
               est
               pessima
            
             :
             for
             a
             Beast
             hath
             an
             analogical
             improper
             government
             by
             Man
             ,
             but
             Man
             must
             have
             such
             as
             moveth
             him
             rationally
             ,
             according
             to
             his
             nature
             ,
             or
             he
             must
             have
             none
             at
             all
             .
             And
             it
             would
             banish
             all
             Order
             ,
             Duty
             and
             Virtue
             out
             of
             the
             world
             ,
             and
             make
             Earth
             somewhat
             worse
             than
             Hell
             ,
             which
             is
             not
             wholly
             destitute
             of
             Government
             .
          
           
             20.
             
             But
             the
             best
             of
             it
             is
             ,
             while
             it
             nullifieth
             Right
             and
             Wrong
             ,
             it
             inferreth
             ,
             that
             whosoever
             shall
             beat
             or
             hang
             the
             owners
             of
             this
             Doctrine
             do
             them
             no
             wrong
             ,
             nor
             offend
             any
             Laws
             of
             God
             or
             Man
             :
             For
             if
             there
             be
             no
             Government
             ,
             there
             is
             no
             Transgression
             ;
             and
             if
             they
             are
             Bruits
             ,
             they
             may
             
             be
             used
             as
             Bruits
             ,
             who
             are
             incapable
             of
             Titles
             ,
             Rights
             ,
             Inheritances
             ,
             or
             of
             any
             plea
             as
             against
             an
             injury
             .
          
           
             §
             .
             2.
             
             
               Man
               being
               made
               a
               Creature
               to
               be
               governed
               ,
               it
               thence
               followeth
               ,
               that
               his
               Creator
               must
               needs
               be
               his
               Soveraign
               Governour
               ,
               as
               being
               only
               fit
               ,
               and
               having
               in
               his
               Propriety
               ,
               the
               only
               Right
               .
            
             
          
           
             1.
             
             A
             Governour
             he
             must
             have
             ;
             for
             there
             is
             no
             Government
             nor
             governed
             ,
             without
             a
             Governour
             .
             2.
             
             If
             there
             be
             never
             so
             many
             Inferiour
             Governours
             ,
             there
             must
             be
             some
             Supream
             :
             Or
             else
             each
             one
             would
             be
             absolutely
             Supream
             ,
             and
             none
             Inferiour
             .
             But
             I
             will
             first
             prove
             that
             God
             is
             Mans
             Soveraign
             ,
             
             and
             then
             shew
             the
             foundation
             of
             his
             right
             ,
             and
             of
             this
             Relation
             .
          
           
             The
             only
             objection
             made
             against
             it
             ,
             consisteth
             of
             these
             two
             parts
             :
             1.
             
             That
             God
             moveth
             man
             effectually
             
               per
               modum
               naturae
            
             as
             an
             Engineer
             ;
             and
             that
             this
             is
             more
             excellent
             than
             Moral
             Government
             .
             2.
             
             And
             that
             Moral
             Government
             being
             a
             less
             effectual
             way
             ,
             is
             committed
             to
             Angels
             and
             to
             Men
             ,
             viz.
             Kings
             ,
             and
             States
             ,
             and
             Magistrates
             ,
             who
             are
             sufficient
             to
             perform
             it
             .
          
           
             This
             Objection
             confesseth
             the
             Government
             of
             one
             man
             over
             others
             ,
             but
             denyeth
             the
             Government
             of
             God
             over
             Man
             ,
             and
             instead
             of
             it
             substituteth
             his
             meer
             Physical
             motion
             ,
             or
             natural
             Government
             ,
             such
             as
             a
             Pilot
             useth
             to
             his
             Ship.
             I
             shall
             therefore
             against
             it
             prove
             ,
             that
             not
             only
             Man
             but
             God
             ,
             doth
             exercise
             this
             proper
             Moral
             Government
             ,
             by
             Laws
             ,
             and
             Executions
             ,
             and
             not
             a
             Physical
             motion
             only
             .
          
           
             §
             .
             3.
             
             I
             
               GOD
               hath
            
             de
             facto
             
               made
               Laws
               for
               Mankinde
               :
               Therefore
               he
               is
               their
               Governour
               by
               Laws
               .
            
          
           
             The
             consequence
             is
             undenyable
             :
             The
             antecedent
             I
             further
             prove
             .
          
           
             §
             .
             4.
             
             
               He
               that
               doth
               by
            
             authoritative
             constitution
             of
             Duty
             ,
             oblige
             Man
             to
             obedience
             ,
             
               doth
               make
               Laws
               for
               him
               ,
               and
               Govern
               him
               by
               Laws
               :
               But
               God
               doth
               by
               authoritative
               Constitution
               of
               duty
               ,
               oblige
               man
               to
               obedience
               :
            
             
             
               Therefore
               he
               maketh
               Laws
               for
               him
               ,
               and
               ruleth
               him
               thereby
               .
            
          
           
             The
             Major
             is
             not
             to
             be
             denyed
             ;
             for
             it
             only
             asserteth
             the
             Name
             from
             the
             Definition
             :
             The
             authoritative
             appointment
             of
             the
             
               Debitum
               Officii
            
             ,
             obliging
             to
             obedience
             ,
             is
             the
             definition
             of
             Legislation
             ,
             as
             to
             its
             first
             and
             principal
             act
             ;
             which
             
             the
             appointment
             of
             the
             
               debitum
               praemii
               vel
               poenae
            
             followeth
             .
             And
             I
             think
             that
             the
             interest
             of
             Mankinde
             will
             not
             suffer
             him
             to
             be
             so
             erroneous
             as
             to
             deny
             the
             Minor
             :
             I
             think
             few
             will
             believe
             that
             there
             is
             no
             such
             thing
             as
             a
             Law
             of
             Nature
             made
             by
             the
             God
             of
             Nature
             ;
             
             or
             that
             there
             is
             no
             such
             thing
             as
             Duty
             incumbent
             on
             Man
             from
             God
             ;
             and
             so
             no
             such
             thing
             as
             an
             accusing
             or
             excusing
             Conscience
             :
             Few
             persons
             will
             believe
             ,
             that
             it
             is
             no
             duty
             of
             Parents
             to
             nourish
             their
             Children
             ,
             or
             no
             crime
             to
             murder
             them
             :
             Or
             that
             it
             is
             no
             duty
             for
             Children
             to
             be
             thankfull
             to
             their
             Parents
             ,
             and
             to
             love
             them
             ,
             or
             no
             sin
             to
             hate
             ,
             or
             scorn
             ,
             or
             kill
             them
             :
             Few
             Kings
             will
             believe
             ,
             that
             it
             is
             no
             duty
             towards
             God
             ,
             for
             their
             Subjects
             to
             obey
             them
             ,
             and
             no
             crime
             to
             rebell
             or
             murder
             them
             ;
             and
             that
             Conscience
             hath
             nothing
             to
             say
             against
             him
             for
             such
             things
             ,
             that
             can
             but
             scape
             the
             judgement
             and
             revenge
             of
             man
             :
             And
             few
             Subjects
             will
             believe
             ,
             that
             it
             is
             no
             crime
             for
             a
             Prince
             to
             oppress
             them
             ,
             in
             their
             liberties
             ,
             estates
             and
             lives
             :
             And
             few
             neighbours
             will
             think
             that
             he
             is
             innocent
             before
             God
             ,
             who
             beateth
             them
             ,
             or
             setteth
             fire
             on
             their
             Houses
             ,
             or
             murdereth
             their
             children
             or
             other
             Relations
             .
             If
             man
             be
             under
             no
             duty
             to
             God
             ,
             and
             if
             nothing
             that
             he
             can
             do
             is
             a
             sin
             against
             God
             ,
             what
             a
             thing
             will
             Man
             be
             ,
             and
             what
             a
             Hell
             will
             Earth
             be
             ?
             Deny
             the
             Law
             of
             Nature
             ,
             and
             you
             turn
             men
             loose
             to
             every
             villany
             ;
             and
             engage
             the
             World
             to
             destroy
             it self
             ,
             and
             set
             all
             as
             on
             fire
             about
             their
             ears
             .
          
           
             For
             if
             God
             only
             move
             us
             Physically
             ,
             there
             is
             neither
             virtue
             nor
             vice
             ,
             good
             nor
             evil
             ,
             in
             a
             moral
             sense
             :
             But
             what
             God
             moveth
             a
             man
             to
             ,
             that
             he
             will
             do
             ,
             and
             what
             he
             doth
             not
             move
             him
             to
             ,
             he
             will
             not
             do
             ;
             and
             so
             there
             being
             only
             motion
             and
             no
             motion
             ,
             action
             and
             no
             action
             ,
             there
             will
             be
             no
             Duty
             and
             no
             obligation
             ,
             and
             so
             no
             Moral
             good
             or
             evil
             .
          
           
             §
             .
             5.
             
             II.
             
               If
               God
               should
               Rule
               us
               only
               by
               Physical
               motion
               ,
               and
               not
               by
               Laws
               ,
               he
               should
               not
               rule
               man
               as
               man
               ,
               according
               to
               his
               Nature
               :
               But
               God
               doth
               rule
               man
               according
               to
               his
               Nature
               :
               Therefore
               not
               only
               by
               Physical
               motion
               .
            
          
           
             Otherwise
             Man
             should
             not
             differ
             from
             Inanimates
             and
             Bruits
             .
             
             A
             stone
             is
             to
             be
             moved
             Physically
             ,
             and
             a
             Bruit
             by
             the
             necessitating
             objects
             of
             sense
             :
             But
             Man
             hath
             Reason
             ,
             which
             they
             have
             not
             ,
             and
             he
             is
             a
             free
             Agent
             :
             And
             therefore
             though
             God
             concurr
             to
             his
             Physical
             motion
             as
             such
             ,
             
             yet
             he
             must
             move
             him
             as
             Rational
             ,
             by
             such
             objects
             ,
             and
             such
             proposals
             ,
             and
             arguments
             ,
             and
             means
             ,
             as
             are
             suited
             to
             Reason
             .
             By
             presenting
             things
             absent
             to
             his
             understanding
             ,
             to
             prevail
             against
             the
             sense
             of
             things
             present
             ;
             and
             by
             teaching
             him
             to
             preferre
             greater
             things
             before
             lesser
             ;
             and
             by
             shewing
             him
             the
             commodity
             and
             discommodity
             ,
             which
             should
             move
             him
             ;
             God
             would
             not
             have
             made
             him
             Rational
             ,
             if
             he
             would
             not
             have
             Governed
             him
             accordingly
             .
          
           
             §
             .
             6.
             
             III.
             
               If
               the
               way
               of
               physical
               motion
               alone
               ,
               is
               not
               so
               excellent
               and
               suitable
               as
               the
               way
               of
               Moral
               Government
               by
               Laws
               also
               ,
               then
               God
               doth
               not
               only
               move
               man
               physically
               ,
               and
               leave
               it
               to
               Magistrates
               to
               Rule
               as
               Morally
               :
               But
               the
               antecedent
               is
               true
               :
               Therefore
               so
               is
               the
               Consequent
               .
            
          
           
             God
             doth
             not
             omit
             the
             more
             excellent
             ,
             and
             choose
             a
             lower
             way
             of
             Government
             ,
             and
             leave
             the
             more
             excellent
             way
             to
             man.
             And
             that
             the
             Minor
             is
             true
             appeareth
             thus
             .
             The
             way
             which
             is
             most
             suitable
             to
             the
             object
             or
             subject
             of
             Government
             is
             the
             most
             excellent
             way
             :
             But
             such
             is
             the
             Moral
             way
             by
             Laws
             :
             The
             other
             Beasts
             are
             as
             capable
             subjects
             of
             as
             men
             ,
             and
             Trees
             as
             either
             .
             Wisdom
             and
             Justice
             are
             eminently
             glorified
             in
             the
             Moral
             way
             :
             And
             Omnipotency
             it self
             also
             appeareth
             in
             Gods
             making
             of
             so
             noble
             a
             Creature
             ,
             as
             is
             governable
             by
             Reason
             without
             Force
             .
          
           
             §
             .
             7.
             
             IV.
             
               If
               God
               were
               not
               the
               Soveraign
               Ruler
               of
               the
               World
               ,
               there
               could
               be
               no
               Government
               of
               mens
               hearts
               :
               But
               there
               is
               a
               government
               of
               hearts
               :
               Therefore
               God
               is
               the
               Ruler
               of
               the
               World.
               
            
          
           
             Man
             knoweth
             not
             the
             Hearts
             of
             those
             whom
             he
             governeth
             :
             And
             therefore
             he
             can
             take
             no
             cognisance
             of
             heart-sins
             or
             duties
             ,
             unless
             as
             they
             appear
             in
             words
             or
             deeds
             :
             And
             therefore
             he
             maketh
             no
             Law
             for
             the
             government
             of
             hearts
             .
             But
             the
             Heart
             is
             the
             Man
             :
             and
             a
             bad
             heart
             is
             the
             fountain
             of
             bad
             words
             or
             acts
             ,
             and
             is
             it self
             polluted
             ,
             before
             it
             endeavoureth
             the
             injury
             of
             others
             .
             He
             that
             thinks
             all
             indifferent
             that
             is
             within
             him
             ,
             is
             himself
             so
             bad
             ,
             that
             it
             is
             the
             less
             wonder
             if
             being
             so
             indifferent
             ,
             yea
             so
             vitiated
             within
             ,
             he
             think
             nothing
             evil
             which
             he
             hath
             a
             minde
             to
             do
             .
             He
             that
             thinketh
             that
             the
             heart
             is
             as
             good
             and
             innocent
             which
             hateth
             his
             God
             ,
             his
             King
             ,
             his
             Friend
             ,
             his
             Parents
             ,
             as
             that
             which
             loveth
             them
             ,
             and
             that
             it
             is
             no
             duty
             to
             have
             any
             good
             thought
             or
             affection
             ,
             
             but
             only
             for
             the
             outward
             actions
             sake
             ;
             nor
             any
             sin
             to
             be
             malicious
             ,
             covetous
             ,
             proud
             ,
             deceitfull
             ,
             lustfull
             ,
             impious
             ,
             and
             unjust
             ,
             in
             his
             cogitations
             ,
             contrivances
             ,
             and
             desires
             ,
             unless
             as
             they
             appear
             in
             the
             acts
             ,
             doth
             shew
             that
             he
             hath
             himself
             a
             heart
             ,
             which
             is
             too
             suitable
             to
             such
             a
             Doctrine
             .
             But
             Nature
             hath
             taught
             all
             the
             World
             ,
             to
             judge
             of
             men
             by
             their
             Hearts
             ,
             as
             far
             as
             they
             can
             know
             them
             ,
             and
             not
             to
             take
             the
             Will
             ,
             which
             is
             the
             first
             seat
             of
             Moral
             Good
             or
             Evil
             ,
             to
             be
             capable
             of
             neither
             Good
             nor
             Evil.
             Therefore
             seeing
             Hearts
             must
             be
             under
             Government
             ,
             it
             must
             not
             be
             man
             ,
             but
             the
             
               heart-searching
               God
            
             ,
             that
             must
             be
             their
             Governour
             .
          
           
             §
             .
             8.
             V.
             
               If
               God
               were
               not
               the
               Governour
               of
               the
               World
               ,
               all
               earthly
               Soveraigns
               would
               be
               themselves
               ungoverned
               :
               But
               they
               are
               not
               ungoverned
               :
               Therefore
               God
               is
               their
               Governour
               ,
               and
               so
               the
               Governour
               of
               the
               World.
               
            
          
           
             
             The
             Kings
             and
             States
             that
             have
             Soveraign
             power
             through
             all
             the
             World
             ,
             are
             under
             no
             humane
             Government
             at
             all
             .
             Though
             some
             of
             them
             are
             limited
             by
             Contracts
             with
             their
             people
             .
             But
             none
             have
             so
             much
             need
             to
             have
             the
             benefit
             of
             Heart-government
             ;
             none
             have
             so
             strong
             Temptations
             as
             they
             ;
             And
             no
             mens
             actions
             are
             of
             so
             great
             importance
             ,
             to
             the
             welfare
             or
             misery
             of
             the
             World.
             If
             the
             Monarchs
             of
             the
             Earth
             do
             take
             themselves
             to
             be
             left
             free
             by
             God
             to
             do
             what
             they
             list
             ;
             what
             work
             will
             be
             made
             among
             the
             people
             ?
             If
             they
             think
             it
             no
             duty
             to
             be
             just
             ,
             or
             mercifull
             ,
             or
             chaste
             ,
             or
             temperate
             ,
             what
             wonder
             if
             they
             be
             unjust
             and
             cruel
             ,
             and
             filthy
             ,
             and
             luxurious
             ,
             and
             use
             the
             People
             for
             their
             own
             ends
             and
             lusts
             ,
             and
             esteem
             them
             as
             men
             do
             their
             Dogs
             or
             Horses
             ,
             that
             are
             to
             be
             used
             for
             their
             own
             pleasure
             or
             commodity
             .
             What
             is
             the
             present
             calamity
             of
             the
             World
             ,
             but
             that
             the
             Heathen
             and
             Infidel
             Rulers
             of
             the
             World
             are
             so
             ignorant
             ,
             and
             sensual
             ,
             and
             have
             cast
             off
             the
             fear
             of
             God
             ,
             and
             the
             sense
             of
             his
             Government
             ,
             in
             a
             great
             degree
             ;
             when
             yet
             most
             of
             them
             have
             some
             conviction
             that
             there
             is
             a
             God
             ,
             who
             Ruleth
             all
             ,
             and
             to
             whom
             they
             must
             be
             accountable
             :
             What
             then
             would
             they
             be
             ,
             if
             they
             once
             believed
             that
             they
             are
             under
             
               no
               Government
            
             of
             God
             at
             all
             .
             If
             they
             should
             oppress
             their
             Subjects
             ,
             and
             murder
             the
             innocent
             ,
             it
             would
             be
             no
             fault
             :
             For
             where
             there
             is
             no
             Government
             and
             Law
             there
             is
             no
             transgression
             :
             No
             one
             forbiddeth
             it
             to
             them
             ,
             and
             none
             commandeth
             
             them
             the
             contrary
             if
             God
             do
             not
             :
             For
             the
             people
             are
             not
             the
             Rulers
             of
             their
             Rulers
             ,
             nor
             give
             them
             Laws
             :
             
             And
             Neighbour
             Princes
             and
             States
             are
             but
             Neighbours
             :
             Therefore
             if
             they
             should
             sacrifice
             peace
             and
             honesty
             ,
             liberties
             ,
             lives
             and
             Kingdoms
             to
             their
             lusts
             ,
             no
             man
             could
             say
             ,
             They
             do
             amiss
             ,
             or
             violate
             any
             sort
             of
             Law.
             
          
           
             Obj.
             
               But
               the
               fear
               of
               Rebellions
               ,
               and
               the
               peoples
               vindicating
               their
               liberties
               would
               restrain
               them
               .
            
          
           
             Answ
             .
             Only
             so
             far
             as
             they
             feel
             themselves
             unable
             to
             do
             hurt
             :
             As
             a
             man
             is
             restrained
             from
             killing
             Adders
             lest
             they
             sting
             him
             :
             And
             the
             advantage
             of
             their
             place
             doth
             usually
             empower
             them
             ,
             to
             make
             desolations
             ,
             if
             they
             have
             a
             minde
             to
             it
             .
             And
             great
             mindes
             will
             not
             easily
             bear
             a
             popular
             restraint
             :
             And
             indeed
             the
             honester
             and
             better
             any
             people
             are
             ,
             the
             more
             undisposed
             are
             they
             to
             rebell
             :
             And
             therefore
             Tyrants
             may
             with
             smallest
             danger
             and
             fear
             destroy
             them
             .
          
           
             Obj.
             
               But
               their
               own
               interest
               lieth
               in
               the
               peoples
               welfare
               ;
               and
               therefore
               there
               is
               no
               danger
               of
               such
               miseries
               .
            
          
           
             Ans
             .
             Did
             Nero
             think
             so
             ,
             that
             wished
             Rome
             had
             but
             one
             neck
             ;
             that
             set
             the
             City
             on
             fire
             ,
             that
             he
             might
             sing
             over
             it
             Homers
             Poem
             of
             the
             flames
             of
             Troy
             ?
             that
             ript
             up
             his
             own
             Mother
             ,
             that
             he
             might
             see
             the
             place
             where
             once
             he
             lay
             ?
             Did
             Caligula
             think
             so
             ?
             Did
             
               Commodus
               ,
               Caracalla
               ,
               Heliogabalus
            
             ,
             think
             so
             ?
             Did
             the
             Spaniards
             think
             so
             by
             the
             Indians
             ,
             who
             are
             said
             by
             their
             own
             Writers
             ,
             to
             have
             murdered
             in
             forty
             two
             years
             space
             ,
             no
             less
             than
             fifty
             millions
             of
             them
             ?
             Did
             King
             Philip
             think
             so
             ,
             who
             put
             his
             own
             Son
             and
             Heir
             to
             death
             ,
             by
             the
             Inquisition
             ?
             besides
             so
             many
             thousands
             more
             in
             Spain
             and
             the
             
               Low
               Countreys
            
             ,
             by
             that
             and
             other
             wayes
             ?
             How
             full
             of
             such
             bloody
             instances
             is
             the
             World.
             If
             it
             were
             a
             Tyrants
             interest
             that
             kept
             him
             under
             some
             moderation
             to
             the
             people
             of
             his
             own
             Dominions
             ,
             it
             might
             yet
             possibly
             leave
             him
             a
             bloody
             destroyer
             of
             other
             Nations
             ,
             in
             his
             Conquests
             .
             The
             World
             hath
             not
             wanted
             men
             that
             think
             the
             lives
             of
             many
             thousands
             ,
             a
             little
             sacrifice
             to
             a
             proud
             design
             ,
             or
             furious
             passion
             ;
             and
             are
             no
             more
             troubled
             at
             it
             ,
             than
             a
             Pythagorean
             would
             be
             to
             kill
             a
             Bird.
             It
             hath
             had
             such
             as
             
               Sylla
               ,
               Messala
               ,
               Catiline
            
             ,
             and
             the
             Conquerours
             of
             Jerusalem
             ,
             who
             as
             Josephus
             saith
             ,
             crucified
             so
             many
             thousands
             ,
             till
             they
             wanted
             Crosses
             for
             men
             ,
             and
             place
             for
             Crosses
             ,
             besides
             the
             greater
             numbers
             famished
             .
          
           
           
             Obj.
             
               But
               if
               Chief
               Governours
               be
               under
               no
               Law
               ,
               they
               are
               under
               Covenants
               ,
               by
               which
               they
               are
               obliged
               .
            
          
           
             Answ
             .
             What
             shall
             make
             their
             Covenants
             obligatory
             to
             their
             consciences
             ,
             if
             they
             be
             under
             no
             government
             of
             God
             ?
             The
             reason
             why
             mens
             Covenants
             bind
             them
             ,
             is
             ,
             because
             they
             are
             under
             the
             government
             of
             God
             ,
             who
             requireth
             all
             men
             to
             keep
             their
             Covenants
             ,
             and
             condemneth
             Covenant-breakers
             .
             But
             if
             God
             had
             never
             commanded
             Covenant-keeping
             ,
             nor
             forbad
             Covenant-breaking
             ,
             they
             could
             never
             be
             matter
             of
             duty
             or
             sin
             .
             So
             that
             this
             Doctrin
             ,
             that
             God
             hath
             made
             no
             Laws
             for
             man
             ,
             and
             is
             not
             his
             Governour
             ,
             doth
             leave
             all
             Soveraigns
             from
             under
             the
             least
             conscientious
             restraint
             from
             any
             acts
             of
             cruelty
             or
             injustice
             ,
             and
             tendeth
             to
             deliver
             up
             the
             world
             to
             be
             a
             sacrifice
             to
             their
             lusts
             :
             when
             it
             is
             the
             government
             of
             the
             universal
             Soveraign
             that
             is
             their
             restraint
             .
          
           
             
             §
             .
             9.
             
             VI.
             
               If
               God
               have
               not
               the
               Soveraignty
               over
               all
               the
               world
               ,
               then
               no
               man
               on
               earth
               can
               have
               any
               Governing
               Power
               :
               But
               Princes
               and
               Rulers
               have
               a
               Governing
               Power
               :
               Therefore
               the
               Soveraignty
               is
               in
               God.
               
            
          
           
             The
             reason
             of
             the
             major
             is
             ,
             because
             Kings
             can
             have
             no
             power
             but
             what
             they
             receive
             from
             some
             or
             other
             :
             there
             is
             no
             effect
             without
             a
             cause
             .
             And
             if
             they
             receive
             it
             ,
             it
             is
             either
             from
             God
             or
             Man
             as
             the
             Original
             .
             Not
             from
             Man
             ,
             for
             the
             people
             themselves
             have
             no
             governing
             power
             to
             use
             or
             give
             ,
             as
             to
             the
             government
             of
             Commonwealths
             :
             for
             their
             personal
             power
             over
             themselves
             is
             of
             another
             species
             ,
             and
             cometh
             short
             of
             this
             in
             many
             respects
             ,
             (
             as
             else-where
             I
             have
             proved
             )
             :
             And
             if
             it
             were
             otherwise
             ,
             yet
             they
             have
             nothing
             themselves
             but
             derivatively
             from
             God
             ,
             as
             is
             proved
             before
             :
             and
             therefore
             they
             themselves
             must
             have
             their
             power
             from
             him
             ,
             from
             whom
             they
             are
             ,
             and
             have
             all
             that
             they
             possess
             :
             But
             God
             cannot
             give
             that
             which
             he
             hath
             not
             himself
             ,
             either
             formally
             or
             eminently
             :
             Therefore
             he
             hath
             governing
             power
             formally
             or
             eminently
             ,
             or
             else
             no
             Prince
             ,
             or
             Man
             ,
             or
             Angel
             can
             have
             any
             ,
             no
             more
             than
             they
             can
             have
             being
             or
             reason
             without
             him
             .
             And
             though
             his
             power
             be
             transcendent
             ,
             his
             exercise
             of
             it
             must
             be
             according
             to
             the
             capacity
             of
             the
             subject
             :
             and
             therefore
             morally
             by
             Laws
             and
             Executions
             .
             So
             that
             as
             all
             things
             else
             in
             the
             creature
             are
             derived
             ,
             so
             is
             power
             .
             And
             as
             in
             beings
             ,
             
               aut
               Deus
               aut
               nihil
            
             is
             an
             undeniable
             truth
             ,
             so
             as
             
             to
             
               governing
               power
            
             ,
             or
             Soveraignty
             ,
             either
             it
             is
             ,
             Primitively
             ,
             Supremely
             and
             Transcendently
             in
             God
             ,
             or
             there
             is
             none
             in
             any
             Prince
             or
             Parents
             :
             for
             if
             they
             have
             it
             not
             from
             Him
             ,
             they
             can
             have
             none
             at
             all
             .
          
           
             Obj.
             
               Governing
               by
               Laws
               is
               caused
               by
               humane
               impotency
               ,
            
             
             
               because
               man
               is
               not
               every
               where
               present
               ,
               nor
               of
               power
               to
               effect
               himself
               in
               and
               by
               others
               ,
               all
               the
               things
               which
               he
               commandeth
               :
               But
               were
               man
               Omnipresent
               and
               Omnipotent
               as
               God
               is
               ,
               he
               would
               make
               all
               men
               do
               well
               ,
               and
               not
               command
               them
               to
               do
               it
               :
               Therefore
               it
               is
               so
               in
               the
               Government
               of
               God.
               
            
          
           
             Answ
             .
             It
             is
             granted
             that
             man
             is
             impotent
             ,
             and
             God
             Omnipotent
             ,
             and
             Omnipresent
             ,
             and
             therefore
             that
             God
             could
             indeed
             do
             as
             is
             here
             intimated
             ,
             even
             make
             all
             men
             do
             well
             ,
             and
             not
             command
             it
             :
             But
             ,
             1.
             it
             is
             apparent
             ,
             that
             
               de
               facto
            
             he
             
               doth
               not
            
             so
             .
             2.
             
             And
             his
             wisdom
             being
             more
             eminently
             to
             be
             manifested
             in
             the
             work
             of
             Government
             than
             his
             Omnipotency
             ,
             doth
             shew
             us
             partly
             ,
             why
             he
             doth
             not
             so
             ,
             even
             because
             the
             
               sapiential
               way
            
             is
             more
             suitable
             to
             his
             ends
             and
             to
             the
             subject
             .
             Creation
             did
             most
             eminently
             glorifie
             (
             or
             manifest
             )
             
               Omnipotency
               ;
               Government
            
             doth
             most
             eminently
             glorifie
             God's
             Omniscience
             or
             Wisdom
             ,
             as
             our
             Perfection
             or
             Glorification
             will
             most
             eminently
             manifest
             ,
             and
             glorifie
             his
             Love
             and
             Goodness
             .
             Each
             Attribute
             shineth
             most
             eminently
             in
             its
             proper
             work
             :
             and
             mans
             conceits
             must
             not
             confound
             this
             perfect
             order
             .
          
           
             Yet
             let
             it
             be
             here
             noted
             ,
             that
             all
             this
             while
             I
             meddle
             not
             with
             the
             controversie
             of
             the
             Liberty
             of
             man's
             will
             ;
             and
             so
             ,
             whether
             God's
             sapiential
             government
             by
             Laws
             ,
             do
             operate
             also
             by
             necessitation
             ,
             and
             Physical
             causation
             ,
             as
             the
             natural
             motions
             of
             the
             Orbs
             ,
             or
             the
             artificial
             motions
             of
             an
             Engine
             .
             I
             only
             argue
             ,
             that
             whether
             God
             thus
             operate
             by
             his
             Government
             by
             secret
             necessitation
             or
             not
             ,
             yet
             it
             is
             most
             certain
             ,
             that
             he
             
               governeth
               Morally
            
             ,
             and
             useth
             the
             Means
             of
             Doctrin
             ,
             Laws
             and
             Judgments
             :
             which
             might
             consist
             with
             Physical
             necessitating
             efficacy
             in
             all
             that
             do
             obey
             indeed
             ,
             if
             God's
             wisdom
             ,
             and
             man's
             freedom
             of
             will
             did
             inferr
             nothing
             to
             the
             contrary
             .
             But
             if
             it
             had
             been
             granted
             ,
             that
             all
             God's
             government
             is
             by
             Physical
             efficacy
             ,
             it
             would
             stand
             good
             nevertheless
             ,
             that
             Laws
             and
             Judgment
             are
             part
             of
             the
             means
             which
             he
             maketh
             so
             effectual
             .
             But
             yet
             I
             shall
             go
             further
             in
             the
             next
             Argument
             .
          
           
           
             §
             .
             10.
             
             VII
             .
             
               Experience
               satisfieth
               all
               the
               rational
               world
               ,
               that
               there
               is
               ,
            
             de
             facto
             ,
             
               a
               course
               of
               Duty
               appointed
               by
               God
               for
               men
               ,
               which
               they
               do
               not
               eventually
               fulfil
               .
               Therefore
               there
               is
               not
               only
               a
               Moral
               Government
               ,
               which
               is
               effectual
               ,
               but
               also
               which
               is
               separated
               from
               necessitating
               efficacy
               .
            
          
           
             They
             that
             deny
             this
             ,
             and
             plead
             for
             
               Physical
               Government
               only
            
             ,
             must
             affirm
             ,
             that
             nothing
             is
             any
             man's
             Duty
             ,
             but
             what
             he
             
               actually
               performeth
            
             :
             and
             that
             nothing
             is
             any
             man's
             sin
             which
             he
             doth
             ,
             or
             
               omitteth
               to
               do
            
             ;
             that
             is
             ,
             that
             there
             is
             no
             sin
             or
             moral
             evil
             in
             the
             world
             :
             For
             all
             that
             God
             
               Physically
               effecteth
            
             is
             good
             ;
             and
             they
             suppose
             him
             to
             have
             no
             Law
             which
             commandeth
             any
             thing
             but
             what
             he
             
               Physically
               effecteth
            
             ,
             and
             he
             will
             not
             
               Physically
               effect
            
             that
             which
             he
             forbiddeth
             .
             And
             if
             there
             be
             no
             such
             thing
             as
             moral
             evil
             or
             sin
             in
             the
             world
             ,
             then
             no
             man
             should
             fear
             any
             ,
             or
             avoid
             any
             !
             Let
             but
             a
             man
             leave
             any
             thing
             undone
             ▪
             (
             if
             it
             be
             nourishing
             his
             children
             ,
             defending
             his
             King
             ,
             loving
             God
             or
             man
             )
             and
             he
             may
             thence
             conclude
             that
             it
             never
             was
             his
             duty
             :
             Let
             him
             but
             
               do
               any
               thing
            
             that
             he
             hath
             a
             mind
             to
             ,
             (
             if
             it
             be
             killing
             Father
             or
             Mother
             ,
             or
             his
             Prince
             or
             Friend
             )
             and
             he
             may
             be
             sure
             that
             it
             is
             no
             sin
             ,
             because
             he
             hath
             done
             it
             ;
             for
             if
             God
             forbid
             it
             not
             ,
             it
             is
             no
             sin
             :
             nay
             ,
             he
             may
             make
             it
             an
             effect
             of
             God's
             government
             .
             But
             this
             consequence
             is
             so
             false
             and
             horrid
             ,
             that
             no
             Nation
             on
             earth
             receiveth
             it
             ,
             and
             Cannibals
             themselves
             abhor
             it
             ,
             who
             eat
             not
             their
             friends
             ,
             but
             strangers
             and
             enemies
             .
          
           
             
             §
             .
             11.
             
             VIII
             .
             
               If
               God
               be
               not
               the
               Governour
               of
               the
               world
               by
               Laws
               ,
               then
               no
               man
               need
               to
               fear
               or
               avoid
               any
               thing
               forbidden
               by
               the
               Laws
               of
               Man
               ,
               who
               can
               either
               keep
               it
               secret
               by
               Wit
               ,
               or
               keep
               himself
               from
               humane
               revenge
               by
               Power
               .
               But
               the
               consequent
               is
               false
               :
               therefore
               so
               is
               the
               Antecedent
               .
            
          
           
             The
             reason
             of
             the
             consequence
             is
             evident
             ;
             because
             ,
             where
             no
             humane
             revenge
             is
             to
             be
             feared
             ,
             there
             no
             punishment
             at
             all
             is
             to
             be
             feared
             ,
             if
             God
             be
             no
             Governour
             of
             the
             world
             :
             but
             those
             that
             can
             hide
             their
             actions
             by
             craft
             ,
             or
             make
             them
             good
             by
             power
             ,
             need
             not
             fear
             any
             humane
             revenge
             ;
             therefore
             they
             need
             to
             fear
             
               none
               at
               all
            
             ,
             upon
             the
             Atheists
             grounds
             .
             And
             if
             that
             be
             so
             ,
             1.
             
             How
             easie
             is
             it
             for
             cunning
             malice
             to
             burn
             a
             *
             Town
             ,
             to
             kill
             a
             King
             ,
             to
             poison
             wife
             or
             children
             ,
             and
             to
             defraud
             a
             neighbour
             ,
             and
             never
             be
             discovered
             ?
             If
             this
             be
             so
             ,
             then
             Thieves
             ,
             Adulterers
             ,
             Traitors
             ,
             when
             they
             are
             detected
             ,
             
             have
             failed
             only
             in
             point
             of
             wit
             ,
             
             (
             that
             they
             concealed
             it
             not
             )
             and
             not
             in
             point
             of
             honesty
             and
             duty
             .
             2.
             
             And
             then
             any
             Rebel
             that
             can
             get
             enow
             to
             follow
             him
             ,
             hath
             as
             good
             a
             cause
             as
             the
             King
             that
             he
             rebelleth
             against
             ;
             and
             if
             he
             conquer
             ,
             he
             need
             not
             accuse
             himself
             of
             doing
             any
             wrong
             :
             And
             then
             there
             will
             be
             nothing
             for
             conscience
             to
             blame
             any
             man
             for
             ,
             nor
             for
             one
             man
             to
             accuse
             another
             of
             ,
             but
             witlesness
             or
             impotency
             .
             And
             then
             the
             Thief
             must
             suffer
             only
             for
             want
             of
             strength
             or
             cunning
             ,
             and
             not
             because
             he
             did
             any
             wrong
             .
          
           
             §
             .
             12.
             
             IX
             .
             
               If
               there
               be
               no
               Government
               by
               God
               ,
               there
               can
               be
               no
               true
               Propriety
               but
               Strength
               :
               and
               he
               that
               is
               strongest
               hath
               right
               to
               all
               that
               he
               can
               lay
               hold
               on
               .
               But
               the
               Consequent
               is
               false
               :
               therefore
               so
               is
               the
               Antecedent
               .
            
          
           
             The
             consequence
             is
             undeniable
             :
             for
             if
             there
             be
             no
             Divine
             Government
             ,
             there
             is
             no
             Law
             but
             Humane
             :
             and
             no
             man
             can
             have
             any
             Right
             besides
             Strength
             to
             make
             Laws
             for
             any
             other
             whomsoever
             .
             For
             if
             God
             have
             no
             Government
             and
             Law
             ,
             he
             constituteth
             no
             
               Debitum
               vel
               Jus
            
             ,
             no
             Dueness
             or
             Right
             .
             And
             man
             can
             have
             no
             Right
             to
             govern
             others
             ,
             if
             he
             have
             no
             Governour
             to
             give
             any
             .
             If
             God
             do
             give
             
               Right
               to
               Govern
            
             ,
             he
             thereby
             maketh
             obedience
             to
             that
             Governour
             a
             duty
             :
             and
             he
             that
             constituteth
             or
             instituteth
             Right
             and
             Duty
             ,
             governeth
             .
             And
             if
             God
             give
             men
             No
             Right
             to
             Govern
             ,
             they
             can
             have
             none
             .
             And
             then
             ,
             if
             Strength
             be
             all
             their
             Title
             ,
             any
             man
             that
             can
             get
             as
             much
             Strength
             ,
             doth
             get
             as
             good
             a
             Title
             ;
             and
             may
             seize
             upon
             the
             Lives
             ,
             the
             Lands
             and
             Estates
             of
             Prince
             or
             People
             ,
             and
             give
             Laws
             to
             the
             weaker
             ,
             as
             others
             before
             gave
             Laws
             to
             him
             .
             And
             so
             there
             will
             utter
             confusion
             and
             misery
             be
             let
             in
             upon
             the
             world
             .
             As
             in
             the
             Poet's
             description
             of
             the
             degenerate
             Age
             ,
             
               Vivitur
               ex
               raptu
               ,
               non
               hospes
               ab
               hospite
               tutus
               ,
            
             &c.
             
             Reason
             would
             have
             nothing
             to
             say
             against
             strength
             :
             the
             great
             Dog
             would
             have
             the
             best
             title
             to
             the
             bone
             .
             
               Melior
               mihi
               dextera
               lingua
               est
            
             .
          
           
             
               Dummodo
               pugnando
               superem
               ,
               tu
               vince
               loquendo
               ,
            
             
               Ovid.
               Met.
               
            
          
           
             The
             honest
             ,
             poor
             and
             peaceable
             would
             have
             such
             a
             peace
             with
             thieves
             and
             strong
             ones
             ,
             
               Cum
               pecore
               infirmo
               quae
               solet
               esse
               lupis
               .
            
             Ovid.
             
          
           
             §
             .
             13.
             
             
               If
               God
               govern
               not
               the
               world
               ,
               then
            
             meer
             Communities
             
               are
               uncapable
               of
               Right
               or
               Wrong
               ,
            
             
             
               and
               no
               man
               is
               bound
               in
               duty
               to
               spare
               his
               brother's
               life
               or
               state
               .
               But
               
               the
               Consequent
               is
               false
               :
               therefore
               so
               is
               the
               Antecedent
               .
            
          
           
             
             By
             a
             Community
             I
             mean
             a
             company
             of
             men
             that
             have
             yet
             set
             up
             no
             Government
             among
             them
             :
             If
             God
             be
             not
             their
             Governour
             ,
             such
             have
             none
             at
             all
             ,
             and
             so
             are
             under
             no
             moral
             obligation
             :
             for
             Covenants
             themselves
             cannot
             bind
             ,
             if
             there
             be
             no
             superiour
             obligation
             ,
             requiring
             man
             to
             stand
             to
             his
             Covenants
             .
          
           
             Obj.
             
               Then
               God's
               Covenants
               to
               man
               do
               not
               bind
               him
               .
            
          
           
             Answ
             .
             Not
             at
             all
             ,
             by
             proper
             obligation
             ,
             as
             if
             it
             were
             his
             Duty
             to
             keep
             them
             ,
             and
             his
             Sin
             to
             break
             them
             ;
             for
             God
             is
             not
             capable
             of
             duty
             or
             sin
             .
             But
             yet
             improperly
             they
             may
             be
             called
             Obligations
             ,
             because
             they
             are
             the
             demonstrations
             of
             his
             Will
             ,
             which
             the
             perfection
             of
             his
             Nature
             will
             not
             let
             him
             violate
             .
             It
             would
             be
             an
             imperfection
             ,
             if
             God
             should
             break
             promise
             ,
             though
             not
             a
             sin
             or
             crime
             :
             And
             therefore
             it
             is
             impossible
             for
             God
             to
             lie
             .
          
           
             Obj.
             
               But
               suppose
               we
               say
               ,
               that
               Man
               is
               under
               no
               other
               obligations
               than
               a
               Beast
               ;
               and
               that
               among
               men
               there
               is
               no
               proper
               right
               or
               wrong
               ,
               duty
               or
               fault
               :
               yet
               men
               by
               confederacies
               ,
               without
               any
               other
               Government
               ,
               would
               settle
               Rules
               for
               the
               safety
               of
               cohabitation
               and
               converse
               ,
               and
               for
               love
               of
               themselves
               would
               forbear
               wronging
               others
               .
               And
               this
               is
               all
               the
               Law
               of
               Nature
               that
               Man
               hath
               above
               Bruits
               .
            
          
           
             Answ
             .
             Those
             Confederacies
             would
             no
             further
             oblige
             them
             ,
             than
             their
             Interest
             required
             them
             to
             observe
             them
             .
             Still
             by
             this
             rule
             a
             man
             is
             left
             free
             to
             kill
             wife
             and
             children
             ;
             if
             he
             be
             weary
             of
             them
             ,
             which
             no
             neighbour
             ,
             being
             wronged
             by
             none
             ,
             will
             seem
             obliged
             to
             revenge
             :
             still
             he
             that
             is
             the
             stronger
             is
             left
             to
             do
             his
             worst
             ,
             without
             fault
             ,
             to
             seize
             upon
             other
             mens
             estates
             ,
             and
             to
             depose
             Kings
             and
             destroy
             them
             ,
             and
             all
             the
             world
             would
             be
             in
             a
             state
             of
             war.
             Or
             if
             self-interest
             keep
             some
             quiet
             for
             a
             time
             ,
             it
             would
             be
             but
             till
             they
             had
             strength
             and
             opportunity
             to
             do
             otherwise
             .
             He
             is
             not
             fit
             for
             humane
             society
             ,
             who
             would
             tell
             all
             about
             him
             [
             I
             take
             my self
             free
             to
             defraud
             and
             murder
             any
             of
             you
             ,
             as
             soon
             as
             my
             own
             safety
             and
             interest
             will
             allow
             it
             me
             .
             ]
             And
             no
             man
             that
             thus
             taketh
             a
             man
             for
             a
             beast
             ,
             can
             expect
             any
             better
             usage
             than
             a
             beast
             himself
             ,
             any
             further
             than
             self-love
             shall
             restrain
             others
             from
             abusing
             him
             :
             nor
             can
             he
             plead
             any
             better
             title
             to
             his
             estate
             ,
             nor
             exemption
             from
             the
             violence
             of
             the
             stronger
             .
             And
             it
             will
             
             also
             follow
             ,
             that
             honesty
             is
             nothing
             but
             self-preserving
             policy
             ;
             and
             that
             blasphemy
             and
             impiety
             against
             God
             need
             not
             be
             feared
             or
             avoided
             ;
             nor
             any
             thing
             as
             a
             fault
             ,
             but
             only
             as
             a
             folly
             ,
             exposing
             the
             person
             himself
             to
             danger
             .
             Incest
             ,
             Perjury
             ,
             Lying
             ,
             might
             be
             impudencies
             ,
             but
             not
             any
             crimes
             .
          
           
             Obj.
             
               If
               you
               supposed
               them
               in
               God
               ,
               they
               would
               be
               but
               imperfections
               ,
               and
               not
               crimes
               ,
               and
               why
               should
               you
               judge
               othewise
               of
               them
               in
               Man.
               
            
          
           
             Answ
             .
             Because
             the
             
               absolute
               perfection
               of
               his
               Nature
            
             is
             instead
             of
             a
             Law
             to
             God
             ,
             who
             hath
             no
             Superiour
             .
             But
             man
             hath
             a
             Superiour
             ,
             and
             hath
             an
             
               imperfect
               nature
            
             ,
             which
             is
             therefore
             to
             be
             regulated
             by
             the
             wisdom
             and
             will
             of
             that
             perfect
             Superiour
             .
          
           
             And
             moreover
             ,
             if
             Man
             have
             reason
             and
             wisdom
             above
             a
             Beast
             ,
             which
             maketh
             him
             capable
             of
             knowing
             Right
             and
             Wrong
             ,
             and
             of
             being
             moved
             by
             the
             things
             that
             are
             evident
             to
             reason
             ,
             though
             not
             to
             sense
             ;
             and
             if
             he
             be
             made
             to
             be
             governed
             by
             Laws
             ,
             (
             as
             was
             proved
             before
             )
             then
             he
             is
             certainly
             governed
             accordingly
             ;
             or
             else
             his
             nature
             and
             reason
             were
             given
             him
             in
             vain
             ,
             which
             could
             not
             be
             by
             the
             most
             wise
             Creator
             .
          
           
             Obj.
             
               God
               governeth
               the
               world
               as
               the
               Soul
               governeth
               the
               Body
               ,
               which
               is
               rationally
            
             ex
             parte
             animae
             ;
             
               but
               not
               by
               giving
               reason
               or
               laws
               to
               the
               Body
               :
               but
               despotically
               by
               the
               natural
               power
               of
               the
               Will.
               
            
          
           
             Answ
             .
             The
             flesh
             is
             not
             capable
             of
             Laws
             ,
             as
             having
             no
             Reason
             ,
             and
             therefore
             no
             proper
             Laws
             can
             be
             given
             to
             it
             in
             it self
             by
             the
             Soul
             :
             But
             the
             Soul
             is
             capable
             of
             Reason
             ,
             and
             made
             to
             be
             moved
             by
             proposed
             Reasons
             in
             a
             Law
             ,
             and
             not
             only
             by
             natural
             force
             as
             the
             flesh
             .
             The
             Government
             must
             be
             agreeable
             to
             the
             capacity
             of
             the
             Subject
             .
             Though
             the
             Rider
             rule
             the
             Horse
             by
             a
             bridle
             and
             spur
             ,
             and
             not
             by
             a
             Law
             ,
             it
             followeth
             not
             that
             the
             King
             must
             not
             rule
             the
             Rider
             so
             .
             The
             Soul
             and
             Body
             constitute
             one
             Suppositum
             or
             Man
             ;
             and
             therefore
             the
             Body
             is
             governed
             by
             a
             Law
             ,
             because
             the
             Soul
             is
             so
             ,
             which
             despotically
             moveth
             it
             :
             Laws
             are
             for
             distinct
             individuals
             ,
             and
             not
             for
             one
             part
             of
             an
             individual
             to
             give
             to
             another
             part
             .
          
           
             Obj.
             
               If
               God
               be
               the
               constitutive
               Soul
               of
               the
               world
               ,
               then
               he
               need
               not
               give
               it
               Laws
               .
            
          
           
             Answ
             .
             Because
             it
             is
             most
             certain
             
               de
               facto
            
             ,
             that
             he
             doth
             give
             us
             Laws
             ,
             therefore
             it
             is
             certain
             that
             he
             is
             not
             the
             constitutive
             
             Soul
             of
             the
             world
             ,
             as
             is
             also
             further
             proved
             before
             :
             though
             he
             be
             
               much
               more
            
             to
             it
             than
             a
             Soul.
             
          
           
             §
             .
             14.
             
             XI
             .
             
               If
               man
               act
            
             ,
             per
             media
             propter
             finem
             ,
             
               and
               loth
               discerned
               by
               reason
               ,
               then
               he
               must
               be
               ruled
               by
               a
               Law.
               But
               the
               Antecedent
               is
               sure
               :
            
             Ergo
             ,
             &c.
             
          
           
             For
             the
             End
             is
             ever
             something
             apprehended
             
               sub
               ratione
               boni
            
             ,
             (
             and
             the
             ultimate
             end
             ,
             
               sub
               ratione
               optimi
               possibilis
            
             :
             )
             and
             the
             Means
             are
             chosen
             and
             used
             ,
             
               sub
               ratione
               conducibilis
            
             ,
             as
             apt
             to
             attain
             the
             End.
             This
             Means
             and
             End
             are
             not
             to
             be
             discerned
             onely
             by
             sense
             and
             imagination
             ,
             as
             in
             bruits
             every
             object
             is
             apprehended
             ,
             but
             by
             reason
             ;
             this
             Reason
             is
             defectible
             and
             liable
             to
             error
             ,
             and
             therefore
             the
             rational
             evidences
             must
             be
             proposed
             to
             it
             ,
             and
             that
             conveniently
             :
             For
             he
             that
             knoweth
             not
             Reason
             ,
             why
             he
             should
             
               chuse
               ,
               refuse
            
             ,
             or
             act
             ,
             cannot
             do
             it
             Rationally
             .
             And
             the
             Will
             being
             as
             apt
             to
             be
             seduced
             by
             the
             sense
             ,
             
             hath
             need
             of
             due
             motives
             to
             determine
             it
             .
             Therefore
             there
             is
             need
             of
             the
             Regulation
             of
             a
             Law
             ,
             containing
             the
             direction
             of
             a
             superiour
             wisdom
             ,
             with
             authority
             and
             motives
             of
             consequential
             Good
             or
             Evil
             ,
             proposed
             by
             one
             that
             can
             accomplish
             it
             .
          
           
             But
             the
             whole
             world
             doth
             so
             universally
             consent
             ,
             that
             there
             is
             a
             difference
             between
             Right
             and
             Wrong
             ,
             Duty
             and
             Crimes
             ,
             Good
             and
             Evil
             ,
             and
             so
             a
             necessity
             of
             some
             Government
             (
             humane
             at
             least
             )
             and
             that
             man
             is
             not
             like
             the
             beasts
             ,
             where
             strength
             is
             the
             only
             title
             ,
             and
             good
             and
             evil
             is
             but
             natural
             ,
             called
             
               jucundum
               &
               utile
            
             ,
             with
             their
             contraries
             ,
             that
             I
             need
             not
             plead
             that
             part
             of
             the
             cause
             any
             further
             ,
             universal
             consent
             not
             only
             making
             it
             unnecessary
             ,
             but
             also
             being
             a
             valid
             argument
             against
             it
             ,
             as
             proving
             that
             it
             is
             against
             the
             common
             reason
             of
             Mankind
             ,
             and
             light
             of
             Nature
             .
          
           
             §
             .
             15.
             
             XII
             .
             
               If
               God
               be
               not
               the
               universal
               Governour
               of
               the
               world
               ,
               then
               error
               ,
               malice
               ,
               and
               tyranny
               ,
               and
               selfishness
               will
               make
               injustice
               finally
               prosperous
               ,
               and
               oppressed
               innocency
               remediless
               .
               But
               that
               cannot
               be
               ,
               as
               shall
               hereafter
               be
               fullier
               made
               appear
               .
            
          
           
             There
             must
             be
             some
             
               infallible
               Judge
            
             to
             pass
             the
             final
             sentence
             ,
             and
             hear
             all
             Causes
             ,
             as
             it
             were
             ,
             over
             again
             ;
             and
             some
             perfect
             righteous
             Judge
             to
             set
             straight
             ,
             all
             that
             mens
             unrighteousness
             made
             crooked
             ;
             or
             else
             unrighteousness
             will
             finally
             prevail
             .
             And
             this
             must
             be
             God
             ,
             who
             being
             the
             fountain
             of
             all
             Government
             ,
             is
             also
             the
             end
             of
             all
             .
          
           
           
             §
             .
             16.
             
             XIII
             .
             
               If
               God
               be
               not
               the
               Supreme
               Vniversal
               Governour
               ,
               there
               can
               be
               no
               unity
               and
               harmony
               in
               the
               moral
               Order
               and
               Government
               of
               the
               World.
               
            
          
           
             As
             all
             the
             Corporations
             in
             the
             Kingdom
             would
             be
             in
             continual
             discord
             with
             one
             another
             ,
             if
             they
             were
             not
             all
             united
             in
             one
             King
             ;
             so
             would
             all
             the
             Kingdoms
             of
             the
             World
             (
             much
             worse
             than
             they
             are
             )
             if
             they
             were
             not
             under
             the
             Government
             of
             one
             God.
             
          
           
             §
             .
             17.
             
             XIV
             .
             
               The
               last
               argument
               shall
               be
            
             à
             Jure
             &
             aptitudine
             :
             
               If
               Man
               be
               made
               a
               Creature
               to
               be
               morally
               Governed
               ,
               and
               the
               undoubted
               Right
               and
               Aptitude
               ,
               for
               supream
               Government
               be
               in
               God
               alone
               ,
               then
               God
               is
            
             actually
             
               the
               supream
               Governour
               of
               the
               the
               World
               :
               But
               the
               antecedent
               is
               true
               ,
               therefore
               the
               consequent
               .
            
          
           
             1.
             
             That
             God
             only
             is
             Able
             ,
             is
             undenyable
             :
             Men
             can
             govern
             but
             their
             particular
             Provinces
             or
             Empires
             :
             and
             none
             of
             them
             is
             capable
             of
             Governing
             all
             the
             World
             ,
             for
             want
             of
             Omnipresence
             ,
             Omnipotency
             ,
             and
             Omniscience
             :
             And
             therefore
             the
             Pope
             that
             claimeth
             the
             Government
             of
             all
             the
             World
             ,
             if
             all
             turn
             Christians
             ,
             doth
             thereby
             pretend
             to
             a
             kinde
             of
             Deity
             .
             And
             if
             Angels
             were
             proved
             able
             to
             govern
             the
             Earth
             ,
             it
             can
             be
             but
             as
             Officers
             ,
             and
             not
             in
             absolute
             supremacy
             :
             
             For
             who
             then
             shall
             be
             the
             Governour
             of
             them
             :
             Their
             being
             is
             meerly
             derivative
             and
             dependent
             ;
             and
             therefore
             so
             must
             be
             their
             
               power
               .
               God
            
             only
             is
             all
             sufficient
             ,
             omnipresent
             ,
             omnipotent
             ,
             omniscient
             ,
             and
             most
             good
             :
             Sufficient
             to
             give
             perfect
             Laws
             to
             all
             ;
             to
             execute
             righteous
             Judgement
             upon
             all
             ;
             and
             to
             protect
             the
             World
             as
             his
             Dominion
             :
             when
             Princes
             cannot
             protect
             one
             Kingdom
             ,
             nor
             themselves
             .
          
           
             And
             
               Gods
               title
            
             and
             right
             is
             as
             undoubted
             as
             his
             Power
             :
             For
             he
             is
             
               Absolute
               Owner
            
             of
             the
             World.
             And
             who
             should
             claim
             Soveraignty
             over
             him
             or
             without
             him
             ,
             where
             he
             is
             sole
             Proprietor
             .
             He
             hath
             undoubted
             right
             to
             rule
             his
             own
             .
          
           
             Obj.
             
               Propriety
               among
               men
               is
               no
               title
               to
               Government
               .
            
          
           
             Answ
             .
             Absolute
             Propriety
             in
             a
             Governable
             creature
             ,
             is
             a
             plenary
             title
             .
             But
             no
             man
             hath
             absolute
             Propriety
             in
             another
             .
             Yet
             Parents
             ,
             and
             the
             Masters
             of
             Slaves
             ,
             who
             come
             neerest
             it
             ,
             have
             an
             answerable
             Power
             of
             Governing
             them
             .
             But
             mans
             fullest
             Propriety
             is
             in
             Bruits
             and
             Inanimates
             ,
             which
             are
             not
             Creatures
             capable
             of
             Government
             .
          
           
           
             §
             .
             18.
             
             The
             Relation
             then
             of
             Soveraign
             King
             or
             Rector
             in
             God
             to
             man
             ,
             is
             founded
             in
             the
             forenamed
             Relation
             of
             a
             
               Proprietor
               ;
               supposing
               the
               Aptitude
               of
               the
               Subject
               and
               the
               Owner
               .
            
          
           
             Having
             proved
             that
             God
             is
             the
             
               Vniversal
               King
            
             ,
             I
             come
             to
             shew
             his
             title
             to
             his
             
               Kingdom
               ●itulus
               est
               fundamentum
               juris
            
             .
             Soveraignty
             or
             
               summa
               potestas
            
             ,
             is
             
               Jus
               supremi
               Regiminis
            
             .
             Where
             this
             Right
             is
             founded
             ,
             great
             ignorance
             hath
             made
             a
             great
             controversie
             ,
             the
             thing
             to
             men
             that
             are
             of
             competent
             understandings
             in
             such
             subjects
             ,
             being
             most
             easie
             and
             past
             controversie
             .
             God
             having
             
               made
               man
            
             ,
             is
             immediately
             his
             Owner
             ,
             because
             his
             maker
             .
             Having
             
               made
               him
               a
               Rational
               free
               Agent
               ,
            
             and
             so
             
               to
               be
               Governed
            
             ,
             he
             hath
             the
             
               Jus
               Regendi
            
             by
             Immediate
             Resultancy
             from
             his
             Absolute
             Propriety
             ;
             supposing
             the
             Nature
             of
             the
             Creature
             ,
             and
             the
             Perfection
             of
             the
             Creator
             alone
             ,
             which
             so
             qualifie
             one
             to
             be
             a
             Subject
             ,
             and
             the
             other
             to
             be
             the
             Governour
             ,
             that
             they
             are
             as
             it
             were
             the
             remoter
             
               fundamentum
               Relationis
            
             .
             From
             the
             being
             of
             Man
             
               Hoc
               aliquid
               à
               Deo
               creatum
            
             ,
             resulteth
             the
             propriety
             of
             God
             :
             From
             the
             
               specifick
               nature
               of
               Man
            
             ,
             as
             a
             
               Rational
               ,
               free
               ,
               sociaile
               Creature
               ,
            
             he
             is
             by
             immediate
             Resultancy
             Gubernandus
             :
             and
             being
             such
             ,
             his
             Creator
             ,
             remotely
             for
             his
             
               Infinite
               Perfections
            
             and
             
               sole
               aptitude
            
             ,
             and
             proximately
             ,
             because
             he
             is
             Mans
             
               absolute
               Owner
            
             ,
             is
             by
             Resultancy
             his
             rightfull
             Governour
             :
             And
             that
             he
             neglecteth
             not
             this
             his
             Right
             ,
             but
             actually
             Governeth
             him
             ,
             appeareth
             in
             the
             very
             making
             man
             such
             ,
             and
             continuing
             him
             such
             as
             is
             made
             to
             be
             Governed
             ,
             
             as
             also
             in
             his
             actual
             
               Laws
               and
               Judgements
            
             .
             This
             is
             the
             true
             and
             plain
             resolution
             of
             the
             Question
             of
             the
             Title
             of
             God
             to
             his
             Kingdom
             ,
             or
             fundamentum
             of
             the
             Relation
             of
             Universal
             King.
             
          
           
             §
             .
             19.
             
             
               Humane
               Government
               is
               an
               Ordinance
               of
               God
               ,
               and
               Humane
               Governours
               are
               his
               Officers
               as
               he
               is
               supream
               :
               And
               he
               hath
               not
               left
               it
               free
               to
               the
               World
               ,
               whether
               they
               will
               live
               in
               governed
               Societies
               ,
               or
               not
               .
            
          
           
             That
             Humane
             Government
             is
             appointed
             by
             God
             ,
             appeareth
             thus
             :
             1.
             
             In
             that
             the
             light
             of
             Nature
             teacheth
             it
             all
             the
             World.
             2.
             
             In
             that
             God
             hath
             put
             into
             mans
             Nature
             a
             necessity
             of
             it
             ,
             and
             therefore
             signified
             his
             will
             concerning
             it
             :
             It
             is
             ,
             needfull
             to
             the
             very
             lives
             of
             men
             ,
             and
             to
             their
             highest
             perfections
             ,
             order
             ,
             and
             attainments
             .
             If
             Parents
             did
             not
             govern
             
             Children
             ,
             and
             Teachers
             their
             Scholars
             ,
             and
             Masters
             their
             Servants
             ,
             and
             Princes
             their
             Subjects
             ,
             the
             World
             would
             be
             as
             a
             Wilderness
             of
             wilde
             beasts
             ,
             and
             men
             would
             not
             live
             like
             men
             ,
             according
             to
             their
             natural
             capacities
             :
             I
             deny
             not
             ,
             but
             some
             one
             or
             few
             by
             necessity
             or
             some
             extraordinary
             circumstances
             ,
             may
             be
             exempted
             from
             this
             obligation
             ,
             by
             being
             uncapable
             of
             the
             benefit
             :
             being
             cast
             into
             a
             Wilderness
             ,
             or
             such
             like
             place
             ,
             where
             the
             benefit
             of
             Government
             is
             not
             to
             be
             had
             .
             But
             that
             's
             nothing
             to
             the
             commoner
             case
             of
             Mankinde
             :
             As
             Marriage
             is
             indifferent
             to
             those
             individuals
             that
             need
             not
             the
             benefits
             of
             it
             ;
             but
             it
             is
             not
             lawfull
             for
             the
             World
             of
             Mankinde
             ,
             to
             forbear
             procreation
             ,
             to
             the
             extinction
             of
             it self
             .
          
           
             §
             .
             20.
             
             
               Therefore
               as
               all
               Rulers
               receive
               their
               Power
               from
               him
               ,
               and
               hold
               it
               in
               dependance
               on
               him
               ,
               so
               must
               they
               finally
               use
               it
               for
               him
               ,
               even
               for
               his
               will
               and
               interest
               ,
               which
               they
               must
               principally
               intend
               .
            
          
           
             He
             that
             is
             the
             Original
             of
             Power
             must
             needs
             be
             the
             End
             :
             He
             that
             giveth
             it
             to
             man
             ,
             doth
             give
             it
             for
             the
             accomplishment
             of
             his
             own
             Will.
             It
             is
             held
             in
             pure
             subordination
             to
             him
             ,
             and
             so
             it
             must
             be
             used
             ,
             or
             it
             is
             abused
             .
          
           
             §
             .
             21.
             
             
               Therefore
               no
               man
               can
               have
               any
               Power
               against
               God
               ,
               or
               his
               Laws
               or
               Interest
               :
               For
               he
               giveth
               not
            
             Power
             
               against
               Himself
            
             .
          
           
             That
             is
             ,
             he
             giveth
             no
             man
             Right
             ,
             authority
             or
             commission
             to
             displease
             him
             ,
             by
             the
             breaking
             of
             his
             Laws
             ;
             for
             that
             is
             a
             contradiction
             ,
             or
             chargeth
             his
             Laws
             with
             contradiction
             .
             Yet
             must
             not
             any
             Subjects
             make
             this
             a
             pretence
             to
             deny
             any
             just
             obedience
             to
             their
             Rulers
             ,
             or
             to
             rebell
             against
             them
             ,
             on
             supposition
             that
             their
             Government
             is
             against
             God.
             For
             as
             private
             men
             are
             not
             made
             Publick
             Judges
             of
             the
             interest
             of
             God
             ,
             but
             only
             private
             discerners
             ,
             in
             order
             to
             their
             own
             obedience
             to
             him
             ;
             so
             may
             that
             Government
             be
             
               for
               God
            
             in
             the
             main
             ,
             which
             is
             against
             him
             in
             some
             few
             particulars
             .
          
           
             §
             .
             22.
             
             
               The
               Highest
               Duty
               of
               Man
               ,
               is
               to
               Him
               who
               is
               the
               Highest
               :
               And
               the
               greatest
               Crime
               is
               that
               which
               is
               committed
               against
               the
               greatest
               Authority
               .
            
          
           
             This
             is
             
               suâ
               luce
            
             so
             evident
             ,
             that
             it
             needs
             no
             proof
             :
             formally
             the
             chief
             obedience
             is
             due
             to
             the
             chief
             Governour
             :
             
             
             
             
             
             
             
             
             
             (
             To
             a
             King
             rather
             than
             to
             a
             Justice
             of
             Peace
             or
             Constable
             :
             )
             And
             consequently
             the
             greatest
             sin
             is
             against
             him
             .
             If
             God
             be
             above
             man
             ,
             so
             is
             duty
             to
             God
             ,
             and
             sin
             against
             God
             ,
             the
             greatest
             in
             both
             kinds
             .
          
           
             
             §
             .
             23.
             
             
               Therefore
               there
               is
               Good
               and
               Evil
               ,
               which
               respecteth
               God
               ,
               and
               are
               called
            
             Holiness
             and
             Sin
             ,
             
               which
               are
               incomparably
               greater
               ,
               than
               Good
               and
               Evil
               so
               called
               from
               respect
               to
               any
               Creatures
               ,
               whether
               Individuals
               or
               Societies
               .
            
          
           
             Therefore
             they
             that
             know
             no
             Good
             but
             that
             which
             is
             so
             called
             from
             its
             respect
             to
             mans
             commodity
             or
             benefit
             ,
             nor
             no
             Evil
             but
             that
             which
             is
             so
             called
             from
             its
             respect
             to
             the
             hurt
             of
             Creatures
             ,
             do
             not
             know
             God
             ,
             nor
             his
             Relation
             to
             his
             works
             ;
             but
             make
             Gods
             of
             themselves
             ,
             and
             accordingly
             judge
             of
             Good
             and
             Evil.
             
          
           
             §
             .
             24.
             
             
               The
               Consciences
               of
               men
               do
               secretly
               accuse
               them
               ,
               or
               excuse
               them
               ,
               according
               to
               this
               sort
               of
               Good
               or
               Evil.
               
            
          
           
             When
             men
             have
             wrangled
             against
             Religion
             never
             so
             long
             ,
             there
             are
             very
             few
             so
             blinde
             and
             bad
             ,
             in
             whom
             God
             hath
             not
             a
             resident
             witness
             ,
             called
             Conscience
             ,
             which
             secretly
             telleth
             a
             man
             that
             he
             doth
             well
             or
             ill
             ,
             as
             he
             keepeth
             or
             breaketh
             the
             Laws
             of
             Nature
             ,
             and
             that
             with
             respect
             to
             the
             Soveraign
             Law-giver
             ,
             and
             not
             only
             to
             the
             good
             or
             hurt
             of
             man.
             As
             Conscience
             doth
             not
             accuse
             a
             man
             for
             being
             poor
             or
             sick
             ,
             or
             wronged
             by
             another
             (
             though
             about
             these
             we
             may
             have
             also
             inward
             trouble
             )
             so
             it
             doth
             not
             justifie
             him
             for
             his
             Prosperity
             in
             the
             World
             (
             though
             it
             may
             be
             laid
             asleep
             and
             quieted
             by
             such
             means
             )
             .
             But
             it
             is
             for
             Morall
             Good
             or
             Evil
             that
             Conscience
             doth
             accuse
             or
             justifie
             :
             If
             I
             make
             my self
             
               poor
               wilfully
            
             ,
             my
             Conscience
             will
             trouble
             me
             for
             the
             
               wilful
               fault
            
             ,
             and
             breed
             in
             me
             repentance
             and
             remorse
             :
             And
             so
             it
             will
             if
             I
             hurt
             or
             impoverish
             my
             neighbour
             :
             But
             if
             I
             hurt
             my self
             or
             neighbour
             unavoidably
             without
             any
             fault
             of
             mine
             ,
             I
             am
             sorry
             for
             it
             ,
             but
             my
             Conscience
             will
             not
             accuse
             or
             condemn
             me
             for
             it
             .
          
           
             §
             .
             25.
             
             
               This
               power
               of
               Conscience
               causeth
               all
               the
               World
               ,
               to
               praise
               or
               dispraise
               men
               according
               to
               this
               Moral
               Good
               or
               Evil.
               
            
          
           
             Mark
             but
             the
             Infidels
             themselves
             ,
             or
             any
             whom
             Vice
             hath
             turned
             into
             Monsters
             ,
             and
             they
             will
             commend
             men
             upon
             the
             account
             of
             that
             inward
             sincerity
             ,
             and
             honesty
             ,
             which
             God
             only
             can
             make
             Laws
             for
             :
             and
             dispraise
             men
             for
             the
             contrary
             .
             
             If
             you
             say
             ,
             
             that
             they
             do
             this
             only
             because
             such
             virtues
             make
             men
             fit
             for
             humane
             converse
             ,
             and
             profitable
             or
             not
             hurtfull
             to
             one
             another
             ;
             I
             answer
             ,
             we
             are
             not
             enquiring
             of
             the
             
               final
               cause
            
             ,
             but
             the
             formal
             :
             Though
             they
             praise
             sincere
             and
             honest
             men
             ,
             and
             those
             that
             are
             loving
             ,
             compassionate
             ,
             kinde
             ,
             and
             dispraise
             dissemblers
             ,
             malicious
             ,
             and
             men
             of
             hurtfull
             dispositions
             ,
             yet
             you
             may
             observe
             that
             they
             speak
             not
             of
             these
             only
             as
             usefull
             or
             hurtfull
             qualities
             ,
             but
             as
             
               morall
               good
            
             or
             evil
             ;
             as
             things
             that
             men
             ought
             or
             ought
             not
             to
             do
             ;
             which
             they
             are
             
               bound
               to
               do
            
             ,
             or
             
               not
               do
            
             by
             some
             obligation
             :
             And
             what
             Obligation
             can
             make
             it
             any
             mans
             duty
             ,
             if
             there
             be
             no
             
               Law
               of
               God
               in
               Nature
            
             for
             it
             ,
             when
             it
             is
             out
             of
             the
             reach
             of
             the
             Laws
             of
             men
             .
             Mark
             Heathens
             ,
             and
             Infidels
             ,
             and
             Atheists
             in
             their
             talk
             ,
             and
             you
             shall
             hear
             them
             praise
             or
             dispraise
             men
             ,
             for
             some
             things
             which
             intimate
             a
             
               Divine
               Obligation
            
             ;
             which
             sheweth
             that
             the
             Conscience
             of
             the
             World
             beareth
             witness
             to
             the
             
               supream
               universal
               Government
            
             of
             God.
             
          
           
             No
             man
             who
             believeth
             that
             there
             is
             a
             God
             ,
             can
             believe
             that
             the
             actions
             of
             his
             rational
             creatures
             have
             no
             relation
             to
             him
             ;
             or
             that
             the
             good
             or
             evil
             of
             them
             ,
             which
             is
             the
             result
             of
             their
             relation
             to
             God
             ,
             can
             be
             of
             less
             or
             lower
             consideration
             ,
             than
             their
             relation
             to
             themselves
             or
             one
             another
             :
             Therefore
             if
             it
             be
             laudable
             to
             perform
             duty
             to
             Kings
             ,
             and
             Parents
             ,
             and
             Neighbours
             ,
             Conscience
             will
             tell
             the
             World
             ,
             that
             it
             is
             incomparably
             more
             necessary
             to
             perform
             our
             duty
             to
             God
             :
             And
             it
             cannot
             be
             ,
             that
             the
             World
             should
             stand
             related
             to
             God
             ,
             as
             their
             Creator
             ,
             Proprietor
             ,
             Governour
             and
             end
             ,
             and
             yet
             owe
             him
             no
             duty
             .
          
           
             §
             .
             26.
             
             
               Gods
               Government
               (
               as
               Mans
               )
               consisteth
               of
               three
               parts
               ,
            
             
             
               Legislation
               ,
               Judgement
               ,
               and
               Execution
               .
            
          
           
             Without
             Laws
             ,
             the
             Subject
             can
             neither
             know
             his
             Duty
             ,
             nor
             his
             Rewards
             and
             Punishments
             .
             Without
             
               Judgement
               ,
               laws
            
             will
             be
             uneffectual
             ;
             and
             without
             
               execution
               ,
               judgement
            
             is
             a
             deceitfull
             ludicrous
             thing
             .
          
           
             §
             .
             27.
             
             
               By
               a
               Law
               I
               mean
               ,
               An
               Authoritative
               Institution
               what
               shall
               be
               due
               from
               and
               to
               the
               Subject
               for
               the
               ends
               of
               Government
            
             ]
             Or
             
               [
               A
               sign
               of
               the
               Rulers
               Will
               instituting
               what
               shall
               be
               Due
               to
               and
               from
               the
               Subject
               ,
               for
               the
               ends
               of
               Government
               .
               ]
            
          
           
             The
             fuller
             reasons
             of
             this
             Definition
             of
             a
             Law
             ,
             I
             have
             given
             in
             another
             Writing
             .
             Signum
             is
             the
             Genus
             of
             it
             ;
             The
             
             will
             of
             a
             Ruler
             being
             no
             otherwise
             to
             be
             known
             to
             Subjects
             ,
             but
             by
             signs
             :
             The
             Relations
             of
             [
             Ruler
             and
             Subjects
             ]
             is
             presupposed
             :
             
             It
             is
             therefore
             only
             an
             
               Authoritative
               sign
            
             ,
             or
             the
             sign
             of
             [
             a
             Rulers
             ]
             will
             ,
             because
             a
             Ruler
             only
             hath
             the
             Power
             of
             Government
             :
             I
             say
             of
             his
             
               [
               Will
            
             ]
             as
             that
             which
             is
             the
             neerest
             perfective
             Efficient
             ,
             or
             Imperant
             faculty
             ,
             including
             the
             understandings
             conduct
             .
             I
             call
             it
             
               [
               an
               institution
            
             ]
             or
             
               [
               instituting
               sign
            
             ]
             to
             signifie
             
               its
               efficiency
               de
               debito
            
             ,
             and
             to
             distinguish
             it
             from
             [
             the
             
               judicial
               decisive
               determination
            
             of
             the
             Ruler
             .
             ]
             It
             is
             only
             
               [
               to
               Subjects
            
             ]
             that
             this
             signification
             is
             made
             ,
             he
             being
             not
             a
             Ruler
             to
             any
             others
             .
             The
             product
             of
             the
             Institution
             or
             Statutum
             ,
             is
             only
             Debitum
             ,
             which
             is
             the
             immediate
             full
             effect
             of
             Laws
             :
             This
             Debitum
             is
             twofold
             ,
             1.
             
             Officii
             ,
             what
             shall
             be
             Due
             from
             the
             Subject
             (
             or
             what
             shall
             be
             the
             Subjects
             duty
             .
             )
             
             2.
             
             What
             shall
             
               be
               due
               to
               him
            
             ,
             1.
             
             If
             he
             
               keep
               the
               Law
            
             ,
             which
             is
             the
             
               Debitum
               praemii
            
             :
             2.
             
             If
             he
             break
             it
             ,
             which
             is
             the
             
               Debitum
               poenae
            
             :
             I
             say
             
               [
               to
               the
               ends
               of
               Government
               .
               ]
            
             For
             it
             is
             a
             Relation
             which
             must
             have
             the
             end
             in
             the
             definition
             ;
             and
             seeing
             I
             only
             define
             a
             Law
             
               in
               genere
            
             ,
             I
             mention
             but
             [
             
               the
               ends
            
             of
             Government
             ]
             
               in
               genere
            
             :
             
             For
             several
             Governments
             have
             several
             ends
             :
             The
             Government
             of
             
               single
               persons
               only
            
             ,
             as
             of
             a
             
               scholar
               ,
               a
               son
            
             ,
             a
             servant
             ,
             by
             a
             Tutor
             ,
             Parent
             ,
             Master
             ,
             intendeth
             proximately
             but
             the
             good
             of
             the
             
               individual
               subject
            
             :
             The
             mandates
             of
             such
             Rulers
             ,
             have
             the
             true
             nature
             of
             a
             Law
             ,
             though
             it
             be
             of
             the
             lower
             sort
             ,
             as
             is
             the
             Government
             ;
             And
             Custom
             hath
             appropriated
             the
             word
             
               [
               Law
            
             ]
             to
             a
             nobler
             species
             only
             .
             The
             Government
             of
             Societies
             is
             always
             immediately
             for
             [
             the
             Order
             of
             the
             Society
             :
             ]
             But
             not
             always
             for
             their
             good
             ;
             much
             less
             chiefly
             :
             The
             Government
             of
             a
             society
             of
             Slaves
             (
             as
             the
             Spaniards
             over
             the
             Peruvians
             and
             Mexicans
             in
             digging
             their
             Mines
             )
             is
             for
             the
             Order
             of
             those
             Slaves
             ,
             but
             for
             the
             benefit
             of
             the
             Lords
             .
             The
             Government
             of
             some
             Armies
             ,
             is
             for
             the
             Order
             of
             the
             Armies
             ,
             but
             for
             the
             good
             of
             those
             they
             fight
             for
             .
             The
             Government
             of
             a
             true
             Common-wealth
             is
             for
             the
             
               Bonum
               publicum
            
             ,
             the
             common
             good
             ,
             which
             includeth
             the
             happiness
             of
             the
             Rulers
             with
             the
             Subjects
             .
             The
             universal
             Government
             of
             the
             World
             ,
             is
             proximately
             for
             the
             Order
             of
             the
             World
             ,
             and
             for
             
               its
               good
            
             ,
             but
             ultimately
             and
             principally
             for
             the
             fulfilling
             and
             
               pleasing
               the
               Will
               of
               God
            
             ,
             in
             the
             said
             Order
             and
             good
             ,
             and
             in
             the
             glory
             or
             operations
             of
             his
             own
             Power
             ,
             
             Wisdom
             ,
             and
             Goodness
             therein
             .
             (
             As
             shall
             be
             further
             proved
             afterward
             .
             )
          
           
             §
             .
             28.
             
             
               Any
               signification
               of
               the
               will
               of
               God
               ,
               that
               man
               shall
               be
               benefited
               on
               condition
               of
               his
               obedience
               ,
               is
               the
               praemiant
               part
               of
               his
               Law
               :
               And
               any
               signification
               of
               his
               will
               ,
               that
               man
               shall
               be
               punished
               if
               he
               sin
               (
               or
               that
               punishment
               shall
               be
               his
               due
               )
               is
               the
               penal
               part
               of
               his
               Law.
               
            
          
           
             If
             it
             only
             foretold
             that
             in
             a
             way
             of
             Physical
             efficiency
             ,
             obedience
             will
             produce
             good
             ,
             and
             disobedience
             hurt
             to
             himself
             ,
             this
             were
             not
             properly
             ,
             praemiant
             or
             penal
             ;
             But
             when
             the
             Good
             is
             promised
             upon
             the
             condition
             of
             obedience
             ,
             and
             the
             
               hurt
               threatned
            
             upon
             condition
             of
             sin
             ,
             as
             means
             to
             move
             a
             rational
             free
             Agent
             to
             obey
             ,
             this
             is
             truly
             a
             praemiant
             and
             penal
             act
             of
             Law
             :
             And
             this
             is
             fulfilled
             also
             in
             a
             physical
             way
             of
             production
             ;
             the
             Law-giver
             being
             also
             the
             Creator
             and
             Disposer
             of
             all
             the
             World
             ,
             doth
             wisely
             order
             it
             ,
             that
             
               Morall
               good
            
             shall
             be
             attended
             with
             
               Physical
               good
            
             ,
             and
             
               Moral
               evil
            
             with
             
               Physical
               evil
            
             ;
             first
             or
             last
             .
          
           
             §
             .
             29.
             
             
               The
               Immensity
               (
               or
               Omnipresence
               )
               the
               Omnipotency
               ,
            
             
             
               Omniscience
               ,
               and
               infinite
               goodness
               of
               God
               ,
               with
               his
               total
               Causation
               in
               the
               support
               of
               all
               his
               Creatures
               ,
               do
               most
               undoubtedly
               prove
               his
               particular
               Providence
               ,
               in
               observing
               and
               regarding
               all
               the
               actions
               of
               his
               Subjects
               in
               the
               World
               ;
               and
               so
               declare
               his
               actual
               government
               .
            
          
           
             It
             is
             the
             gross
             ignorance
             of
             the
             Divine
             perfections
             ,
             which
             ever
             made
             any
             one
             question
             the
             particular
             Providence
             of
             God
             as
             extending
             to
             the
             smallest
             things
             and
             actions
             .
             1.
             
             It
             is
             proved
             by
             his
             Immensity
             (
             conceived
             of
             as
             without
             corporeal
             extension
             of
             parts
             as
             before
             said
             )
             :
             He
             that
             made
             and
             upholdeth
             all
             the
             World
             ,
             did
             never
             make
             that
             which
             is
             greater
             than
             himself
             ,
             and
             excludeth
             his
             presence
             .
             Though
             being
             a
             Spirit
             he
             hath
             not
             Corporeal
             quantity
             ,
             yet
             analogically
             and
             in
             a
             way
             of
             eminency
             and
             transcendency
             ,
             we
             must
             say
             that
             he
             is
             Greater
             and
             Immense
             :
             And
             it
             is
             his
             perfection
             which
             denyeth
             extension
             and
             dimensions
             ;
             and
             therefore
             in
             a
             nobler
             kinde
             he
             is
             every
             where
             present
             .
             And
             if
             he
             be
             here
             as
             certainly
             as
             I
             am
             ,
             and
             in
             a
             more
             excellent
             manner
             ,
             he
             cannot
             but
             observe
             all
             things
             and
             actions
             which
             are
             here
             .
          
           
             2.
             
             He
             is
             Omnipotent
             and
             
               All
               sufficient
            
             ,
             and
             therefore
             as
             Able
             to
             observe
             and
             govern
             every
             the
             smallest
             Thing
             and
             
             action
             ,
             as
             if
             he
             had
             but
             that
             one
             to
             look
             after
             in
             the
             world
             .
             And
             I
             think
             ,
             if
             God
             had
             but
             
               one
               man
            
             at
             all
             to
             mind
             and
             govern
             in
             all
             the
             world
             ,
             the
             Adversary
             himself
             ,
             that
             now
             denieth
             his
             particular
             providence
             ,
             would
             confess
             ,
             that
             God
             doth
             observe
             and
             regard
             that
             one
             individual
             .
             It
             is
             mens
             Atheistical
             or
             Blasphemous
             diminutive
             thoughts
             of
             God
             ,
             who
             conceive
             of
             him
             as
             finite
             ,
             though
             they
             call
             him
             infinite
             ,
             which
             is
             the
             cause
             of
             all
             such
             kind
             of
             errors
             .
          
           
             3.
             
             His
             Omniscience
             infallibly
             proveth
             also
             his
             particular
             observance
             of
             all
             things
             and
             actions
             in
             the
             world
             :
             for
             His
             Knowledge
             being
             his
             natural
             perfection
             is
             necessary
             :
             He
             cannot
             be
             ignorant
             of
             any
             thing
             that
             is
             .
             If
             I
             had
             but
             one
             thing
             just
             before
             my
             eyes
             to
             see
             ,
             in
             the
             open
             light
             ,
             I
             must
             needs
             see
             it
             ,
             if
             it
             have
             the
             necessaries
             of
             a
             visible
             object
             ,
             unless
             I
             wink
             .
             If
             the
             Sun's
             illumination
             were
             an
             act
             of
             vision
             ,
             (
             as
             its
             like
             it
             is
             nothing
             more
             ignoble
             )
             how
             easily
             would
             it
             at
             once
             discern
             all
             that
             is
             upon
             one
             half
             of
             the
             earth
             at
             once
             ?
             All
             things
             are
             naked
             and
             open
             before
             the
             eye
             of
             the
             Omniscient
             being
             :
             He
             cannot
             but
             behold
             or
             know
             them
             ,
             and
             therefore
             observe
             them
             and
             regard
             them
             .
          
           
             4.
             
             His
             Creation
             ,
             Causation
             and
             Manutetency
             also
             prove
             ,
             that
             he
             both
             knoweth
             and
             regardeth
             all
             things
             :
             For
             can
             he
             be
             either
             ignorant
             ,
             forgetful
             or
             mindless
             of
             that
             which
             he
             made
             ,
             and
             still
             doth
             so
             conserve
             ,
             as
             to
             continue
             a
             kind
             of
             Creation
             of
             it
             ?
             His
             Omnipotent
             Will
             which
             gave
             it
             a
             being
             ,
             doth
             still
             continue
             it
             ;
             should
             he
             withdraw
             his
             active
             sustentation
             ,
             it
             would
             turn
             all
             ,
             not
             only
             to
             confusion
             but
             to
             nothing
             .
             And
             doth
             he
             not
             know
             and
             regard
             what
             is
             continually
             as
             in
             his
             hand
             ,
             or
             by
             continual
             volition
             produced
             or
             maintained
             by
             him
             ?
             He
             is
             the
             universal
             Cause
             of
             all
             the
             agency
             and
             motion
             in
             the
             world
             ;
             in
             him
             we
             Live
             ,
             Move
             and
             Be
             :
             and
             can
             he
             be
             ignorant
             or
             regardless
             of
             what
             
               he
               doth
            
             ?
             Why
             will
             he
             make
             ,
             maintain
             ,
             and
             move
             that
             which
             he
             doth
             not
             regard
             ?
          
           
             5.
             
             His
             Relation
             of
             Owner
             proveth
             his
             regard
             :
             all
             things
             are
             his
             Own.
             
          
           
             6.
             
             And
             his
             Relation
             of
             a
             Governour
             proveth
             his
             regard
             and
             his
             
               actual
               government
            
             of
             Man
             and
             all
             his
             actions
             .
             For
             he
             taketh
             not
             on
             him
             a
             vain
             Relation
             ;
             and
             he
             that
             
               maketh
               Laws
            
             for
             every
             person
             and
             action
             ,
             doth
             regard
             and
             govern
             every
             person
             and
             action
             :
             But
             so
             doth
             God.
             Ergo.
             
          
           
           
             §
             .
             30.
             
             
               Those
               who
               think
               God
               doth
               nothing
               to
               all
               the
               rest
               of
               the
               world
               ,
               but
               by
               those
               noblest
               creatures
               which
               are
               next
               him
               ,
               and
               that
               he
               hath
               committed
               the
               government
               of
               all
               the
               rest
               of
               the
               world
               to
               the
               Intelligences
               of
               the
               first
               Order
               ;
               cannot
               without
               blindness
               and
               contradiction
               deny
               ,
               that
               he
               is
               still
               Himself
               no
               less
               the
               actual
               Mover
               and
               Governour
               of
               all
               ,
               than
               if
               he
               used
               no
               Officer
               or
               Instrument
               at
               all
               .
            
          
           
             For
             1.
             
             God
             ceased
             not
             himself
             to
             be
             Omnipresent
             ,
             Omniscient
             ,
             Omnipotent
             ,
             or
             most
             Benign
             ,
             when
             he
             gave
             that
             supposed
             Power
             to
             those
             Instruments
             .
             2.
             
             He
             made
             them
             and
             ordered
             them
             under
             Him
             ,
             through
             plenitude
             of
             Goodness
             ,
             delighting
             to
             communicate
             Power
             and
             Dignity
             as
             well
             as
             Being
             to
             his
             Creatures
             ,
             and
             not
             through
             impotency
             or
             insufficiency
             ,
             to
             supply
             any
             defect
             in
             his
             
               own
               Government
            
             ,
             and
             to
             help
             him
             :
             He
             useth
             them
             to
             
               honour
               them
            
             ,
             and
             not
             to
             
               dishonour
               himself
            
             .
             He
             gave
             away
             from
             himself
             no
             degree
             of
             Perfection
             ,
             nor
             deprived
             himself
             of
             the
             smallest
             part
             of
             Honour
             ,
             which
             he
             communicateth
             to
             them
             ;
             but
             honoureth
             himself
             in
             the
             appearance
             of
             his
             Perfections
             by
             the
             said
             Communications
             .
             As
             God
             
               can
               do
            
             that
             by
             himself
             without
             the
             Creature
             ,
             which
             he
             causeth
             the
             Creature
             to
             do
             ;
             (
             as
             to
             
               move
               ,
               illuminate
            
             and
             beat
             the
             lower
             parts
             without
             the
             Sun
             as
             well
             as
             
               with
               it
            
             ,
             or
             any
             thing
             which
             importeth
             not
             impotency
             or
             contradiction
             )
             for
             he
             ceased
             not
             to
             be
             omnipotent
             ;
             so
             that
             which
             he
             doth
             by
             any
             Creature
             is
             as
             truly
             and
             fully
             done
             by
             Himself
             ,
             as
             if
             there
             were
             no
             created
             instrument
             or
             cause
             in
             it
             .
             For
             that
             Creature
             which
             
               is
               nothing
            
             of
             it self
             ,
             and
             hath
             not
             
               any
               Being
            
             but
             in
             full
             dependance
             on
             its
             Maker
             ,
             can
             have
             
               no
               action
            
             of
             it self
             ,
             but
             in
             full
             dependance
             upon
             him
             ;
             what
             ever
             it
             doth
             ,
             it
             doth
             by
             him
             :
             though
             as
             to
             the
             
               specifying
               comparison
               ,
               why
               this
               rather
               than
               that
               ,
            
             God
             hath
             given
             men
             a
             power
             with
             liberty
             ,
             yet
             the
             Action
             as
             an
             Action
             ,
             being
             from
             the
             Power
             which
             was
             totally
             from
             him
             ,
             is
             so
             it self
             :
             There
             can
             be
             no
             less
             of
             God's
             agency
             in
             any
             action
             ,
             because
             he
             doth
             it
             by
             a
             Creature
             ,
             than
             if
             he
             did
             it
             without
             ;
             though
             there
             be
             more
             of
             the
             Creatures
             ,
             there
             is
             no
             less
             of
             his
             :
             His
             communication
             of
             Power
             is
             not
             by
             discerption
             ,
             or
             division
             and
             diminution
             of
             his
             own
             .
             He
             that
             knoweth
             what
             a
             Creator
             and
             total
             first
             Cause
             is
             ,
             needs
             no
             other
             proof
             of
             this
             .
             Men
             indeed
             communicate
             power
             to
             their
             Officers
             ,
             through
             their
             own
             insufficiency
             ,
             
             to
             be
             
               their
               helpers
            
             ,
             and
             supply
             the
             want
             of
             their
             presence
             or
             action
             ;
             but
             so
             doth
             not
             God.
             Therefore
             if
             Angels
             or
             Intelligences
             govern
             and
             move
             all
             inferiour
             things
             ,
             they
             are
             all
             governed
             and
             moved
             no
             less
             certainly
             ,
             proximately
             ,
             honourably
             by
             God
             himself
             ,
             than
             if
             he
             had
             never
             used
             such
             a
             subordinate
             Agent
             ;
             and
             that
             
               immediatione
               essentiae
               &
               virtutis
               ;
               immediately
               ,
            
             though
             not
             
               so
               immediately
            
             ,
             as
             to
             use
             no
             honourary
             second
             cause
             .
          
           
             
             §
             .
             31.
             
             
               Justice
               is
               an
               Attribute
               of
               God
               as
               GOVERNOVR
               ,
               by
               which
               he
               maketh
               equal
               Laws
               ,
               and
               giveth
               all
               their
               due
               according
               to
               them
               ;
               (
               or
               judgeth
               them
               righteously
               according
               to
               his
               Laws
               )
               for
               the
               ends
               of
               Government
               .
            
          
           
             As
             Justice
             is
             conceived
             of
             in
             God
             according
             to
             the
             image
             in
             Man
             ,
             
             which
             we
             call
             the
             Virtue
             or
             Habit
             of
             Justice
             ,
             so
             it
             is
             his
             eternal
             Nature
             ,
             being
             nothing
             else
             but
             the
             perfection
             of
             his
             infinite
             Wisdom
             ,
             and
             his
             Will
             or
             Goodness
             ,
             as
             respecting
             a
             Kingdom
             of
             Subjects
             as
             possible
             and
             future
             .
             For
             he
             may
             so
             be
             called
             JUST
             ,
             that
             
               hath
               no
               Kingdom
            
             ,
             because
             he
             hath
             that
             Virtue
             which
             would
             do
             Justice
             if
             he
             
               had
               a
               Kingdom
            
             .
             But
             as
             JUSTICE
             is
             taken
             either
             for
             the
             exercise
             of
             righteous
             Government
             ,
             or
             for
             the
             
               honourable
               Relation
            
             and
             Title
             of
             one
             that
             
               doth
               so
               exercise
               it
            
             ;
             that
             is
             ,
             of
             an
             
               actually
               Just
               Governour
            
             ,
             so
             formally
             and
             denominatively
             it
             is
             an
             Attribute
             of
             God
             ,
             which
             is
             
               not
               Eternal
            
             ,
             but
             subsequent
             to
             his
             Relation
             of
             a
             King
             or
             Governour
             .
             He
             that
             is
             not
             a
             Governour
             ,
             is
             not
             a
             just
             Governour
             .
             
               A
               negatione
               est
               secundi
               adjecti
               ad
               negationem
               est
               tertii
               valet
               argumentum
               .
            
          
           
             The
             Law
             is
             
               Norma
               Officii
               &
               Judicii
            
             .
             He
             that
             maketh
             a
             Law
             ,
             thereby
             telleth
             his
             Subjects
             ,
             that
             according
             to
             this
             they
             must
             live
             ,
             and
             according
             to
             this
             they
             must
             be
             judged
             .
             Indeed
             the
             immediate
             sense
             of
             the
             words
             of
             a
             Law
             ,
             as
             such
             ,
             is
             not
             to
             be
             taken
             as
             
               de
               Eventu
            
             ,
             but
             
               de
               Debito
            
             :
             He
             that
             saith
             ,
             
               Thou
               shalt
               not
               murder
            
             ,
             saith
             not
             ,
             [
             Eventually
             it
             shall
             not
             
               come
               to
               pass
            
             that
             thou
             shalt
             not
             murder
             ]
             but
             [
             It
             shall
             be
             thy
             Duty
             not
             to
             do
             it
             .
             ]
             And
             he
             that
             saith
             ,
             [
             If
             thou
             murder
             thou
             shalt
             be
             put
             to
             death
             ]
             doth
             primarily
             ,
             in
             the
             sense
             of
             the
             
               words
               themselves
            
             ,
             mean
             no
             more
             but
             [
             Death
             shall
             be
             thy
             due
             .
             ]
             But
             in
             that
             he
             declareth
             that
             he
             will
             justly
             govern
             according
             to
             this
             Law
             ,
             therefore
             he
             meaneth
             secondarily
             and
             consequently
             ,
             that
             ordinarily
             he
             will
             give
             to
             all
             their
             due
             .
             
             In
             what
             cases
             the
             Letter
             and
             nearest
             sense
             of
             a
             Law
             may
             be
             dispensed
             with
             ,
             or
             the
             Law-giver
             reserveth
             a
             liberty
             of
             dispensation
             to
             himself
             ,
             belongeth
             not
             to
             this
             place
             to
             be
             disputed
             .
          
        
         
           
             CHAP.
             IX
             .
             II.
             Of
             Man's
             Subjection
             to
             God
             ,
             or
             Relation
             to
             him
             as
             our
             Governour
             .
          
           
             §
             .
             1.
             
             
               MAn
               being
               made
               thus
               a
               Rational
               free
               Agent
               ,
            
             
             
               and
               sociable
               to
               be
               governed
               ,
               and
               God
               being
               his
               Rightful
               Governour
               ,
               is
               immediately
               related
            
             to
             God
             
               as
               his
               Subject
               ,
               as
               to
            
             Right
             and
             Obligation
             .
          
           
             There
             is
             no
             Soveraign
             without
             a
             Subject
             :
             Subjection
             is
             our
             Relation
             to
             our
             Governour
             ,
             or
             else
             our
             consent
             to
             that
             Relation
             .
             In
             the
             former
             sense
             we
             take
             it
             here
             .
             A
             Subject
             is
             one
             that
             is
             bound
             to
             obey
             another
             as
             his
             Ruler
             .
             He
             that
             is
             a
             Subject
             by
             Right
             and
             Obligation
             ,
             and
             yet
             doth
             not
             consent
             and
             actually
             subject
             himself
             to
             his
             rightful
             Governour
             ,
             is
             a
             Rebel
             .
             There
             cannot
             be
             greater
             obligations
             to
             subjection
             imagined
             by
             a
             created
             understanding
             ,
             than
             the
             Rational
             Creature
             hath
             to
             God.
             
          
           
             §
             .
             2.
             
             
               All
               men
               are
               obliged
               to
               consent
               to
               this
               subjection
               ,
               and
               to
               give
               up
               themselves
               absolutely
               to
               the
               government
               of
               God.
               
            
          
           
             God's
             absolute
             propriety
             in
             us
             as
             his
             creatures
             ,
             giveth
             him
             so
             full
             a
             Title
             to
             govern
             us
             ,
             that
             
               our
               consent
            
             is
             not
             at
             all
             necessary
             to
             our
             obligation
             and
             subjection-relative
             ;
             but
             only
             to
             our
             
               actual
               obedience
            
             ,
             which
             cannot
             be
             performed
             by
             one
             that
             consenteth
             not
             .
             Therefore
             God's
             right
             and
             our
             natural
             condition
             are
             the
             foundation
             of
             our
             subjection
             to
             him
             ,
             as
             to
             Obligation
             and
             Duty
             ;
             and
             he
             that
             consenteth
             not
             ,
             sinneth
             by
             high
             Treason
             against
             his
             Soveraign
             .
             As
             God
             did
             not
             ask
             our
             consent
             whether
             he
             should
             make
             us
             men
             ,
             so
             neither
             whether
             he
             should
             be
             our
             Governour
             and
             we
             his
             Subjects
             as
             to
             obligation
             :
             nor
             yet
             whether
             he
             shall
             punish
             the
             rebellious
             and
             disobedient
             .
             But
             he
             asketh
             our
             consent
             to
             
               obey
               him
            
             ,
             and
             to
             be
             rewarded
             by
             him
             :
             for
             we
             shall
             neither
             be
             holy
             nor
             happy
             but
             
             by
             our
             own
             consent
             .
             Those
             therefore
             (
             whom
             I
             have
             confuted
             in
             my
             Treatise
             of
             Policy
             )
             who
             say
             ,
             God
             is
             not
             our
             King
             till
             
               we
               make
            
             him
             King
             ,
             nor
             his
             Laws
             obligatory
             to
             us
             till
             
               we
               consent
            
             to
             them
             ,
             speaking
             
               de
               Debito
            
             ,
             do
             not
             reason
             but
             rave
             ,
             and
             are
             unworthy
             of
             a
             confutation
             .
          
           
             §
             .
             3.
             
             
               All
               men
               therefore
               are
               obliged
               to
            
             subject
             their
             Understandings
             
               to
               the
               revealed
               Wisdom
               of
               God
               ,
               and
               their
            
             Wills
             
               to
               his
               revealed
               Will
               ;
               and
               to
               employ
               all
               the
               powers
               of
               Soul
               and
               Body
               ,
               and
               all
               their
               possessions
               ,
               in
               his
               most
               exact
               obedience
               .
            
          
           
             Subjection
             is
             an
             obligation
             to
             obedience
             .
             Where
             the
             Authority
             and
             Subjection
             are
             absolute
             and
             unlimited
             ,
             there
             the
             obedience
             must
             be
             absolute
             and
             most
             exact
             .
             The
             understanding
             of
             our
             absolute
             Ruler
             is
             the
             absolute
             rule
             of
             our
             understandings
             .
             No
             man
             must
             set
             up
             his
             conceits
             against
             him
             ,
             nor
             quarrel
             with
             his
             Government
             or
             Laws
             .
             If
             any
             thing
             of
             His
             revelation
             or
             prescription
             seem
             questionable
             ,
             unjust
             or
             unnecessary
             to
             us
             ,
             it
             is
             through
             our
             want
             of
             
               due
               subjection
            
             ,
             through
             the
             arrogancy
             and
             enmity
             of
             our
             carnal
             minds
             .
             His
             
               Will
               ,
               de
               Debito
            
             ,
             
             must
             be
             the
             absolute
             Rule
             of
             all
             our
             Wills
             :
             so
             much
             secret
             exceptions
             and
             reserves
             as
             we
             have
             in
             our
             
               resignation
               and
               subjection
            
             ,
             so
             much
             hypocrisie
             and
             secret
             rebellion
             we
             have
             .
             Our
             subjective
             obligation
             is
             so
             full
             and
             absolute
             ,
             and
             our
             Ruler
             so
             infallible
             ,
             just
             and
             perfect
             ,
             that
             it
             is
             not
             possible
             for
             any
             mans
             obedience
             to
             God
             to
             be
             too
             absolute
             ,
             exact
             or
             full
             .
             Nothing
             can
             be
             more
             certain
             than
             that
             a
             Creature
             ,
             subject
             to
             the
             government
             of
             his
             Creator
             ,
             of
             infinite
             Power
             ,
             Wisdom
             and
             Goodness
             ,
             doth
             owe
             him
             the
             most
             perfect
             and
             exact
             obedience
             ,
             according
             to
             the
             utmost
             of
             his
             Powers
             ,
             without
             any
             dissent
             ,
             exception
             ,
             resistance
             ,
             unwillingness
             or
             neglect
             .
          
           
             §
             .
             4.
             
             
               All
               obedience
               which
               Rulers
               require
               of
               their
               Subjects
               ,
               or
               Subjects
               give
               to
               any
               Governours
               ,
               must
               be
               in
               full
               subordination
               to
               the
               government
               and
               will
               of
               God.
               
            
          
           
             For
             all
             Powers
             under
             the
             absolute
             Sovereign
             of
             the
             world
             ,
             are
             derivative
             and
             dependent
             ,
             and
             are
             no
             more
             than
             he
             hath
             given
             :
             they
             are
             
               from
               him
               ,
               under
               him
            
             ,
             and
             
               for
               him
            
             ;
             and
             can
             no
             more
             have
             any
             authority
             
               against
               him
            
             ,
             than
             a
             Worm
             against
             a
             King
             ,
             or
             than
             they
             could
             have
             Being
             and
             Authority
             without
             him
             .
             He
             that
             contradicteth
             this
             Proposition
             ,
             must
             take
             down
             God
             ,
             and
             Deifie
             Man
             ,
             and
             so
             defie
             and
             conquer
             
             Heaven
             ,
             or
             else
             he
             will
             never
             make
             it
             good
             .
             
             As
             for
             the
             difficulties
             that
             seem
             to
             rise
             by
             allowing
             Subjects
             to
             prefer
             God's
             Authority
             before
             their
             Parents
             or
             Princes
             ;
             it
             belongeth
             no
             more
             to
             the
             clearing
             of
             the
             present
             subject
             that
             I
             resolve
             them
             ,
             than
             that
             I
             resolve
             such
             as
             arise
             from
             our
             allowing
             Subjects
             to
             disobey
             a
             Justice
             or
             Constable
             when
             he
             is
             against
             the
             King.
             
          
           
             §
             .
             5.
             
             
               They
               that
               are
               obliged
               to
               such
               absolute
               and
               exact
               obedience
               ,
               are
               obliged
               to
               use
               their
               utmost
               diligence
               to
               understand
               God's
               Laws
               ,
               which
               they
               must
               obey
               .
            
          
           
             For
             no
             man
             can
             obey
             a
             Law
             which
             he
             doth
             not
             know
             of
             ,
             and
             understand
             .
             Subjection
             includeth
             an
             obligation
             to
             study
             our
             Maker's
             Laws
             ,
             so
             far
             as
             we
             must
             do
             them
             :
             Indeed
             those
             that
             concern
             others
             ,
             we
             are
             not
             so
             much
             bound
             to
             know
             (
             as
             a
             Subject
             to
             know
             God's
             Laws
             for
             Kings
             and
             Pastors
             of
             the
             Church
             )
             ;
             but
             for
             our
             
               own
               duty
            
             we
             cannot
             do
             it
             before
             we
             know
             it
             .
             Those
             that
             are
             ignorant
             of
             their
             Maker's
             Will
             through
             unwillingness
             ,
             contempt
             or
             negligence
             ,
             are
             
               so
               far
            
             disobedient
             to
             his
             Government
             .
          
           
             §
             .
             6.
             
             
             
               There
               are
               many
               and
               great
               temptations
               to
               draw
               us
               to
               disobey
               our
               Maker
               ,
               which
               every
               one
               is
               bound
               with
               greatest
               vigilancy
               and
               constancy
               to
               resist
               .
            
          
           
             He
             that
             is
             bound
             to
             obey
             ,
             is
             certainly
             bound
             to
             resist
             all
             temptations
             to
             disobedience
             .
             For
             that
             is
             far
             from
             absolute
             or
             true
             obedience
             which
             will
             fail
             ,
             if
             a
             man
             be
             but
             tempted
             to
             disobey
             .
             Kings
             and
             Parents
             will
             not
             accept
             of
             such
             obedience
             as
             this
             ;
             they
             will
             not
             say
             ,
             [
             Be
             true
             to
             me
             ,
             and
             honour
             me
             ,
             and
             obey
             me
             ,
             till
             you
             are
             tempted
             to
             betray
             me
             ,
             and
             to
             reproach
             me
             ,
             and
             rebel
             .
             ]
             He
             that
             will
             be
             false
             to
             God
             when
             he
             is
             tempted
             to
             it
             ,
             was
             never
             true
             to
             him
             .
             No
             temptation
             can
             bring
             so
             much
             
               for
               sin
            
             ,
             as
             God
             giveth
             us
             
               against
               it
            
             ,
             nor
             can
             offer
             us
             so
             much
             gain
             ,
             or
             honour
             ,
             or
             pleasure
             by
             it
             ,
             as
             he
             offereth
             us
             on
             condition
             we
             obey
             him
             .
             And
             that
             the
             world
             is
             full
             of
             such
             temptations
             ,
             experience
             putteth
             past
             dispute
             ,
             (
             of
             which
             ,
             more
             anon
             .
             )
          
           
             §
             .
             7.
             
             
               No
               price
               can
               be
               offered
               by
               any
               Creature
               ,
               which
               to
               a
               Subject
               of
               God
               should
               seem
               sufficient
               to
               hire
               him
               to
               the
               smallest
               sin
               .
            
          
           
             Sin
             hath
             such
             aggravations
             (
             which
             shall
             be
             opened
             anon
             )
             that
             no
             gain
             or
             pleasure
             that
             cometh
             by
             it
             can
             counter-ballance
             .
             There
             being
             no
             proportion
             between
             the
             Creature
             
             and
             the
             Infinite
             Creator
             ,
             
             there
             can
             nothing
             by
             ,
             or
             of
             the
             Creature
             be
             proportionable
             ,
             or
             considerable
             to
             be
             put
             into
             the
             ballance
             against
             the
             Creator's
             Authority
             and
             Will.
             The
             command
             of
             Kings
             ,
             the
             winning
             of
             Kingdoms
             ,
             the
             pleasure
             of
             the
             flesh
             ,
             the
             applause
             of
             all
             the
             world
             ,
             if
             they
             are
             offered
             as
             a
             price
             or
             bait
             to
             hire
             or
             tempt
             a
             man
             to
             sin
             ,
             should
             weigh
             no
             more
             against
             the
             command
             of
             God
             ,
             than
             a
             feather
             in
             the
             ballance
             against
             a
             Mountain
             .
             All
             this
             common
             reason
             will
             attest
             ,
             however
             sense
             and
             appetite
             reclaim
             .
          
           
             
             §
             .
             8.
             
             
               No
               man
               can
               reasonably
               fear
               lest
               his
               true
               obedience
               to
               such
               a
               Governour
               should
               prove
               his
               final
               detriment
               or
               hurt
               :
               but
               if
               it
               did
               ,
               it
               were
               nevertheless
               our
               duty
               to
               obey
               .
            
          
           
             1.
             
             No
             man
             can
             reasonably
             think
             ,
             that
             God
             is
             
               less
               able
            
             to
             reward
             ,
             protect
             and
             encourage
             his
             subjects
             in
             their
             duty
             ,
             than
             any
             Tempter
             whatsoever
             in
             their
             disobedience
             .
             And
             no
             man
             can
             think
             that
             he
             is
             less
             wise
             to
             know
             how
             to
             perform
             it
             :
             nor
             can
             any
             think
             that
             
               Infinite
               Goodness
            
             is
             
               less
               disposed
            
             to
             do
             good
             to
             the
             good
             ,
             than
             any
             Tempter
             whosoever
             can
             be
             to
             do
             good
             to
             the
             evil
             .
             These
             things
             being
             all
             as
             clear
             as
             light
             it self
             to
             the
             considerate
             ,
             it
             must
             needs
             follow
             ,
             that
             no
             reason
             can
             allow
             a
             man
             to
             hope
             to
             be
             finally
             a
             gainer
             or
             saver
             by
             his
             disobedience
             to
             his
             Maker
             ,
             or
             to
             fear
             to
             be
             a
             loser
             by
             him
             .
          
           
             2.
             
             But
             if
             it
             were
             so
             ,
             obedience
             would
             be
             our
             duty
             still
             :
             for
             the
             authority
             of
             God
             ,
             as
             his
             propriety
             ,
             is
             absolute
             ;
             and
             he
             that
             giveth
             us
             power
             to
             require
             the
             analogical
             obedience
             of
             our
             Horse
             or
             Ox
             ,
             though
             it
             be
             to
             
               our
               benefit
            
             only
             ,
             and
             
               his
               hurt
            
             ,
             yea
             though
             it
             be
             in
             going
             to
             the
             slaughter
             ,
             if
             he
             did
             so
             by
             us
             could
             do
             us
             no
             wrong
             ,
             nor
             give
             us
             any
             just
             excuse
             for
             our
             disobedience
             .
             For
             as
             sweet
             as
             life
             is
             to
             us
             ,
             it
             is
             not
             so
             much
             Ours
             in
             right
             as
             His
             ,
             and
             therefore
             should
             be
             at
             his
             disposal
             .
          
           
             §
             .
             9.
             
             
               The
               breaking
               of
               Gods
               Laws
               must
               needs
               deserve
               a
               greater
               penalty
               ,
               than
               the
               breaking
               of
               any
               Man's
               Laws
               ,
               as
               such
               .
            
          
           
             The
             difference
             of
             the
             Rulers
             and
             their
             Authority
             puts
             this
             past
             all
             controversie
             ;
             of
             which
             yet
             I
             shall
             say
             more
             anon
             .
          
           
             §
             .
             10.
             
             
               What
               is
               said
               of
               the
               subjection
               of
               Individuals
               to
               God
               ,
               is
               true
               of
               all
               just
               Societies
               as
               such
               ;
               the
               Kingdoms
               of
               the
               world
               being
               all
               under
               God
               the
               universal
               King
               ,
               as
               small
               parcels
               of
               his
               Kingdom
               ,
               as
               particular
               Corporations
               are
               under
               a
               humane
               King.
               
            
          
           
             Therefore
             Kings
             and
             Kingdoms
             owe
             their
             absolute
             obedience
             to
             God
             ,
             and
             may
             not
             intend
             any
             ultimate
             end
             ,
             but
             
             the
             pleasing
             of
             their
             universal
             Soveraign
             ;
             nor
             set
             up
             any
             interest
             against
             him
             ,
             or
             above
             him
             ,
             or
             in
             coordination
             with
             him
             ;
             nor
             manage
             any
             way
             of
             Government
             ,
             but
             in
             dependance
             on
             him
             ,
             as
             the
             Principle
             and
             the
             End
             of
             it
             ;
             nor
             make
             any
             Laws
             ,
             but
             such
             as
             stand
             in
             due
             subordination
             to
             his
             Laws
             ;
             nor
             command
             any
             duty
             but
             what
             hath
             in
             its
             order
             ,
             a
             true
             subserviency
             and
             conducibility
             to
             his
             pleasure
             .
          
        
         
           
             CHAP.
             X.
             Of
             GOD's
             particular
             Laws
             as
             known
             in
             Nature
             .
          
           
             THe
             true
             nature
             of
             a
             Law
             I
             have
             opened
             before
             .
             
             It
             is
             not
             necessary
             that
             it
             be
             written
             nor
             spoken
             ;
             but
             that
             it
             be
             in
             general
             any
             apt
             
               [
               signification
               of
               the
               Will
               of
               the
               Rector
               to
               his
               subjects
               ,
               instituting
               what
               shall
               be
               due
               from
               them
               and
               to
               them
               ,
               for
               the
               ends
               of
               Government
               .
               ]
            
             Therefore
             whatsoever
             is
             a
             
               signification
               of
               Gods
               will
               to
               man
               ,
               appointing
               us
               our
               duty
               ,
               and
               telling
               us
               what
               benefit
               shall
               be
               ours
               upon
               the
               performance
               ,
               and
               what
               loss
               or
               hurt
               shall
               befall
               us
               ,
               if
               we
               sin
               ,
            
             is
             a
             Law
             of
             God.
             
          
           
             §
             .
             1.
             
             A
             Law
             
               being
               the
            
             Rectors
             Instrument
             of
             Governing
             ,
             
               there
               can
               be
               no
               Law
               where
               there
               is
               no
               Government
               :
               And
               therefore
               ,
               that
               which
               some
               call
               ,
            
             The
             eternal
             Law
             ,
             is
             indeed
             no
             Law
             at
             all
             ;
             But
             it
             is
             the
             Principle
             of
             all
             just
             Laws
             .
          
           
             The
             Eternal
             Wisdom
             and
             Goodness
             of
             God
             (
             that
             is
             ,
             the
             Perfection
             of
             his
             Nature
             and
             Will
             )
             as
             related
             to
             a
             
               Possible
               ,
               or
               future
               Kingdom
            
             ,
             is
             denominated
             Justice
             :
             And
             this
             Justice
             some
             call
             the
             
               Eternal
               Law
            
             :
             But
             it
             is
             truly
             no
             Law
             ,
             because
             it
             is
             the
             will
             of
             God
             in
             himself
             ,
             and
             not
             as
             Rector
             ;
             nor
             is
             it
             any
             signification
             of
             that
             Will
             ,
             nor
             doth
             it
             suppose
             any
             
               governed
               subjects
            
             in
             being
             from
             Eternity
             ;
             nor
             doth
             it
             make
             any
             duty
             to
             any
             from
             Eternity
             :
             But
             all
             the
             Laws
             which
             God
             maketh
             
               in
               time
            
             ,
             (
             and
             consequently
             which
             
               men
               make
            
             ,
             which
             are
             just
             and
             good
             )
             are
             but
             the
             Products
             of
             this
             Eternal
             Will
             and
             Justice
             .
          
           
             And
             whereas
             some
             say
             ,
             that
             there
             is
             an
             eternall
             truth
             in
             such
             Axiomes
             as
             these
             [
             Thou
             shalt
             love
             God
             above
             all
             ,
             and
             
             do
             as
             thou
             would'st
             be
             done
             by
             ,
             and
             the
             good
             should
             be
             incouraged
             ,
             and
             the
             bad
             punished
             ,
             &c.
             ]
             I
             answer
             ,
             God
             formeth
             not
             Propositions
             ;
             And
             therefore
             there
             were
             no
             such
             Propositions
             from
             Eternity
             :
             Nor
             was
             there
             any
             Creature
             to
             love
             God
             ,
             
             or
             to
             do
             Good
             or
             Evil
             ,
             and
             be
             the
             subject
             of
             such
             Propositions
             :
             That
             Proposition
             therefore
             which
             
               was
               not
            
             from
             Eternity
             ,
             was
             neither
             true
             nor
             false
             from
             Eternity
             ;
             for
             
               non
               entis
               non
               sunt
               accidentia
               vel
               modi
               .
            
             But
             this
             is
             true
             ,
             that
             from
             Eternity
             there
             were
             the
             grounds
             of
             the
             verity
             of
             such
             Propositions
             when
             they
             should
             after
             be
             :
             And
             that
             if
             there
             had
             been
             subjects
             from
             Eternity
             for
             such
             Propositions
             ,
             and
             Intellects
             to
             frame
             them
             ,
             they
             
               would
               have
            
             been
             of
             Eternal
             truth
             .
          
           
             §
             .
             2.
             
             
               At
               the
               same
               time
               of
               his
               Creation
               that
               God
               made
               Man
               his
               subject
               ,
               he
               also
               made
               him
               some
               Laws
               ,
               to
               govern
               him
               .
            
          
           
             For
             ,
             subjection
             being
             a
             general
             obligation
             to
             obedience
             ,
             would
             signifie
             nothing
             ,
             if
             there
             were
             no
             particular
             duties
             to
             be
             the
             matter
             of
             that
             obedience
             .
             Else
             Man
             should
             owe
             God
             no
             obedience
             ,
             from
             the
             beginning
             ,
             but
             be
             Lawless
             ;
             for
             where
             there
             is
             no
             Law
             ,
             there
             is
             no
             Obedience
             :
             (
             Taking
             a
             Law
             in
             the
             true
             comprehensive
             sense
             ,
             as
             I
             here
             do
             .
             )
          
           
             §
             .
             3.
             
             
               All
               the
               objective
               significations
            
             in
             natura
             rerum
             ,
             within
             
               us
               or
            
             without
             
               us
               ,
               of
               the
               Will
               of
               God
               ,
               concerning
               our
               Duty
               ,
               reward
               or
               punishment
               ,
               are
               the
               True
               Law
               of
               Nature
               ,
               in
               the
               primary
               proper
               sense
               .
            
          
           
             §
             .
             4.
             
             
               Therefore
               it
               is
               falsly
               defined
               by
               all
               Writers
               ,
               who
               make
               it
               consist
               in
               certain
               axioms
               (
               as
               some
               say
               )
               born
               in
               us
               ,
               or
               written
               on
               our
               hearts
               from
               our
               birth
               ;
               (
               as
               others
               say
               )
               dispositively
               there
               .
            
          
           
             It
             is
             true
             ,
             that
             there
             is
             in
             the
             nature
             of
             Mans
             Soul
             a
             certain
             aptitude
             to
             understand
             certain
             Truths
             ,
             as
             soon
             as
             they
             are
             revealed
             ,
             that
             is
             ,
             as
             soon
             as
             the
             very
             
               Natura
               rerum
            
             is
             observed
             :
             And
             it
             is
             true
             ,
             that
             this
             disposition
             is
             brought
             to
             actual
             knowledge
             ,
             as
             soon
             as
             the
             minde
             comes
             to
             actual
             consideration
             of
             the
             things
             .
             But
             it
             is
             not
             true
             that
             there
             is
             any
             actual
             knowledge
             of
             any
             Principles
             born
             in
             Man
             :
             Nor
             is
             it
             true
             ,
             that
             the
             said
             
               Disposition
               to
               know
            
             is
             truly
             
               a
               Law
            
             ;
             nor
             yet
             that
             the
             actual
             knowledge
             following
             it
             ,
             is
             a
             Law
             :
             But
             the
             disposition
             may
             be
             called
             
               a
               Law
               Metonymically
            
             ,
             as
             being
             the
             aptitude
             of
             the
             faculties
             to
             receive
             and
             obey
             a
             Law
             ;
             as
             the
             Light
             of
             the
             Eye
             ,
             
             which
             is
             the
             
               potentia
               &
               dispositio
               videndi
            
             ,
             may
             be
             called
             [
             the
             
               Light
               of
               the
               Sun
            
             ]
             but
             unhansomly
             :
             And
             the
             subsequent
             actual
             knowledge
             of
             Principles
             ,
             may
             be
             called
             the
             
               Law
               of
               Nature
               metonymically
            
             ,
             as
             being
             the
             perception
             of
             it
             ,
             and
             an
             effect
             of
             it
             :
             as
             
               actual
               sight
            
             may
             be
             called
             ,
             the
             Light
             of
             the
             Sun
             ,
             and
             as
             
               actual
               knowledge
            
             of
             the
             Kings
             Laws
             ,
             may
             be
             called
             His
             
               Laws
               within
               us
            
             ,
             that
             is
             ,
             the
             effect
             of
             them
             ,
             or
             the
             Reception
             of
             them
             :
             But
             this
             is
             far
             from
             propriety
             of
             speech
             .
          
           
             That
             the
             inward
             axiomes
             as
             known
             are
             not
             Laws
             ,
             is
             evident
             ,
             1.
             
             Because
             a
             Law
             is
             
               in
               genere
               objectivo
            
             ,
             and
             this
             is
             
               in
               genere
               actionum
            
             :
             A
             Law
             is
             
               in
               genere
               signorum
            
             ;
             but
             this
             is
             the
             
               discerning
               of
               the
               sign
            
             :
             A
             Law
             is
             the
             
               will
               of
               the
               Rector
               signified
            
             :
             this
             is
             his
             will
             known
             :
             A
             Law
             is
             Obligatory
             :
             this
             is
             the
             perception
             of
             an
             Obligation
             .
             A
             Law
             
               maketh
               duty
            
             :
             but
             this
             is
             the
             knowledge
             of
             a
             
               duty
               made
            
             .
             2.
             
             The
             Law
             is
             not
             in
             our
             power
             to
             change
             or
             abrogate
             :
             But
             a
             mans
             inward
             dispositions
             and
             perceptions
             are
             much
             in
             his
             power
             ,
             to
             encrease
             or
             diminish
             ,
             or
             obliterate
             :
             Every
             man
             that
             is
             wilfully
             sensual
             and
             wicked
             ,
             may
             do
             much
             to
             blot
             out
             the
             Law
             of
             Nature
             ,
             which
             is
             said
             to
             be
             written
             on
             his
             heart
             ;
             But
             wickedness
             cannot
             alter
             or
             obliterare
             the
             Law
             of
             God
             :
             If
             this
             were
             Gods
             Law
             which
             is
             upon
             the
             heart
             ,
             when
             a
             sinner
             hath
             blotted
             it
             out
             ,
             he
             is
             disobliged
             from
             duty
             and
             punishment
             :
             For
             where
             there
             is
             no
             Law
             ,
             there
             is
             no
             duty
             or
             transgression
             .
             But
             no
             sinner
             can
             so
             disoblige
             himself
             by
             altering
             his
             Makers
             Laws
             :
             3.
             
             Else
             there
             would
             be
             as
             many
             Laws
             of
             Nature
             ,
             not
             only
             as
             there
             are
             men
             ,
             but
             as
             there
             are
             diversity
             of
             perceptions
             :
             But
             Gods
             Law
             is
             not
             so
             uncertain
             and
             multiform
             a
             thing
             .
             4.
             
             And
             if
             Mans
             disposition
             or
             
               actual
               knowledge
            
             be
             Gods
             Law
             ,
             it
             may
             be
             also
             called
             Mans
             Law
             :
             And
             so
             the
             Kings
             Law
             ,
             should
             be
             the
             Subjects
             perception
             of
             it
             .
          
           
             It
             is
             therefore
             most
             evident
             ,
             that
             the
             true
             Law
             of
             Nature
             is
             another
             thing
             :
             (
             And
             is
             it
             not
             then
             a
             matter
             of
             admiration
             ,
             that
             so
             many
             sagacious
             ,
             accurate
             Schoolmen
             ,
             Philosophers
             ,
             
             Lawyers
             ,
             and
             Divines
             ,
             should
             for
             so
             long
             time
             go
             on
             in
             such
             false
             definitions
             of
             it
             !
             )
             The
             whole
             World
             belongeth
             to
             the
             Law
             of
             Nature
             ,
             so
             far
             as
             it
             
               signifieth
               to
               us
            
             the
             will
             of
             God
             ,
             about
             our
             duty
             ,
             and
             reward
             ,
             and
             punishment
             :
             The
             World
             is
             as
             Gods
             Statute
             Book
             :
             The
             foresaid
             
               natural
               aptitude
            
             ,
             maketh
             
             us
             fit
             to
             read
             and
             practise
             it
             .
             The
             Law
             of
             Nature
             is
             as
             the
             external
             Light
             of
             the
             Sun
             ;
             and
             the
             said
             
               natural
               disposition
            
             ,
             is
             as
             the
             visive
             faculty
             to
             make
             use
             of
             it
             .
             Yet
             much
             of
             the
             
               Law
               of
               Nature
            
             is
             
               within
               us
               too
            
             :
             But
             it
             is
             there
             only
             
               in
               genere
               objectivo
               ,
               &
               signi
               :
            
             Man
             's
             own
             Nature
             ,
             his
             Reason
             ,
             Free
             will
             ,
             and
             Executive
             power
             ,
             are
             the
             most
             notable
             signs
             of
             his
             duty
             to
             God
             ;
             To
             which
             all
             Mercies
             ,
             Judgements
             ,
             and
             other
             signifying
             means
             belong
             .
          
           
             §
             .
             5.
             
             
               The
               way
               that
               God
               doth
               by
               Nature
               oblige
               us
               ,
               is
               by
               laying
               such
            
             fundamenta
             
               from
               which
               our
               duty
               shall
               naturally
               result
               ,
               as
               from
               the
               signification
               of
               his
               Will.
               
            
          
           
             
             §
             .
             6.
             
             These
             fundamenta
             
               are
               some
               of
               them
               unalterable
               (
               while
               we
               have
               a
               being
               ,
               )
               and
               some
               of
               them
               alterable
               :
               And
               therefore
               some
               Laws
               of
               Nature
               are
               alterable
               ,
               and
               some
               unalterable
               accordingly
               .
            
          
           
             As
             for
             instance
             ,
             Man
             is
             made
             a
             Rational
             free
             Agent
             ;
             and
             God
             is
             unchangeably
             his
             Rightfull
             Governour
             ,
             of
             infinite
             Power
             ,
             
             Wisdom
             and
             Goodness
             :
             Therefore
             the
             nature
             of
             God
             and
             Man
             
               (
               in
               via
            
             )
             thus
             compared
             are
             the
             fundamentum
             from
             whence
             constantly
             resulteth
             our
             indispensable
             duty
             to
             love
             him
             ,
             trust
             him
             ,
             fear
             him
             ,
             and
             obey
             him
             :
             But
             if
             our
             being
             ,
             or
             reason
             ,
             or
             free-will
             ,
             which
             are
             our
             essential
             Capacities
             cease
             ,
             our
             obligations
             cease
             
               cessante
               fundamento
            
             .
             God
             hath
             made
             Man
             a
             sociable
             Creature
             ;
             and
             while
             he
             is
             in
             society
             ,
             the
             Law
             of
             Nature
             obligeth
             him
             to
             many
             things
             ,
             which
             he
             hath
             no
             obligation
             to
             ,
             when
             the
             society
             is
             dissolved
             :
             As
             when
             a
             Parent
             ,
             Childe
             ,
             Wife
             ,
             or
             Neighbour
             dieth
             ,
             all
             our
             duties
             to
             them
             cease
             .
             Nature
             by
             the
             position
             of
             many
             circumstances
             ,
             hath
             made
             Incest
             ordinarily
             a
             thing
             producing
             manifold
             evils
             ,
             and
             a
             sin
             against
             God
             :
             And
             yet
             Nature
             so
             placed
             the
             children
             of
             Adam
             ,
             in
             other
             circumstances
             ,
             that
             the
             said
             Nature
             made
             that
             their
             duty
             (
             to
             marry
             one
             another
             )
             which
             in
             others
             would
             have
             been
             an
             unnatural
             thing
             :
             Nature
             forbiddeth
             Parents
             to
             murder
             their
             children
             :
             
             But
             when
             God
             the
             absolute
             Lord
             of
             life
             ,
             would
             that
             way
             try
             Abrahams
             obedience
             ,
             when
             he
             was
             sure
             that
             he
             had
             a
             supernatural
             command
             ,
             even
             Nature
             obliged
             him
             to
             obey
             it
             .
             Nature
             forbiddeth
             men
             to
             rob
             each
             other
             of
             their
             proper
             goods
             .
             But
             when
             the
             Owner
             of
             all
             things
             ,
             had
             given
             the
             Israelites
             the
             Egyptians
             goods
             ,
             and
             changed
             the
             propriety
             ,
             the
             fundamentum
             of
             their
             former
             natural
             obligation
             ceased
             .
             Changes
             
               in
               natura
               rerum
            
             ,
             which
             are
             the
             foundation
             of
             our
             obligation
             ,
             may
             make
             changes
             in
             the
             obligations
             ,
             which
             before
             were
             natural
             .
             But
             so
             far
             as
             Nature
             ,
             that
             Nature
             which
             foundeth
             duty
             is
             the
             same
             ,
             the
             duty
             remaineth
             still
             the
             same
             :
             The
             contrary
             would
             be
             a
             plain
             contradiction
             .
          
           
             §
             .
             7.
             
             The
             Authoritas
             Imperantis
             
               is
               the
               formall
               object
               of
               all
               obedience
               :
               and
               so
               all
               our
               duty
               is
               formally
               duty
               to
               God
               as
               our
               Supream
               ,
               or
               to
               Men
               as
               his
               Officers
               :
               But
               as
               to
               the
            
             Material
             
               object
               ,
               our
               Natural
               duties
               are
               either
               ,
            
             I.
             
               Towards
               God
            
             :
             II.
             
               To
               our selves
            
             :
             III.
             
               To
               others
            
             .
          
           
             §
             .
             8.
             
             I.
             
               The
               prime
               duties
               of
               the
               Law
               of
               Nature
               are
               towards
               God
               ,
               and
               are
               our
               full
               consent
               to
               the
               three
               Relations
               ,
               (
               of
               which
               two
               are
               mentioned
               before
               )
               :
               To
               be
               Gods
               Rational
               Creatures
               ,
               and
               not
               obliged
               to
               take
               him
               heartily
               for
               our
               Absolute
               Owner
               and
               Ruler
               ,
               is
               a
               Contradiction
               in
               Nature
               .
            
          
           
             §
             .
             9.
             
             
               Mans
               Nature
               being
               what
               it
               is
               ,
            
             
             
               and
               Related
               thus
               to
               God
               ,
               and
               Gods
               Nature
               and
               Relations
               being
               as
               afore
               described
               ,
               Man
               is
               naturally
               obliged
               to
               take
               God
               to
               be
               what
               he
               is
               in
               all
               his
               Attributes
               forementioned
            
             (
             cap.
             5.
             )
             
               and
               to
               suit
               his
               will
               ,
               and
               affections
               to
               God
               accordingly
               :
               that
               is
               ,
               to
               take
               him
               to
               be
               omnipotent
               ,
               omniscient
               ,
               and
               most
               good
               ,
               most
               faithfull
               ,
               and
               most
               just
               ,
               &c.
               and
               to
               believe
               him
               ,
               seek
               him
               ,
               trust
               him
               ,
               love
               him
               ,
               fear
               him
               ,
               obey
               him
               ,
               meditate
               on
               him
               ,
               to
               honour
               him
               ,
               and
               preferre
               him
               before
               all
               the
               World
               ;
               and
               this
               with
               all
               our
               Heart
               and
               might
               ,
               and
               to
               take
               our
               chiefest
               pleasure
               in
               it
               .
            
          
           
             All
             this
             so
             evidently
             resulteth
             from
             the
             Nature
             of
             God
             and
             Man
             compared
             ,
             that
             I
             cannot
             perceive
             that
             it
             needeth
             proof
             or
             illustration
             .
          
           
             §
             .
             10.
             
             
               It
               is
               a
               contradiction
               to
               Nature
               ,
               that
               any
               of
               this
               duty
               proper
               to
               God
               ,
               may
               be
               given
               to
               any
               other
               ,
               and
               that
               any
               Creature
               or
               Idol
               of
               our
               Imagination
               should
               be
               esteemed
               ,
               loved
               ,
               trusted
               ,
               obeyed
               ,
               or
               honoured
               as
               God.
               
            
          
           
           
             For
             that
             were
             falshood
             in
             us
             ,
             injury
             to
             God
             ,
             and
             abuse
             of
             the
             Creature
             .
          
           
             §
             .
             11.
             
             
               Nature
               requireth
               ,
               that
               Man
               having
               the
               gift
               of
               speech
               from
               God
               ,
               should
               imploy
               his
               Tongue
               in
               the
               Praise
               and
               service
               of
               his
               Maker
               .
            
          
           
             This
             plainly
             resulteth
             ,
             from
             our
             own
             Nature
             ,
             and
             the
             use
             of
             the
             Tongue
             ,
             compared
             with
             ,
             or
             related
             to
             Gods
             Nature
             and
             perfections
             ,
             with
             his
             propriety
             in
             us
             ,
             and
             all
             that
             's
             ours
             ,
             and
             his
             Government
             of
             us
             .
          
           
             §
             .
             12.
             
             
               Seeing
               Man
               liveth
               in
               totall
               dependance
               upon
               God
               ,
               and
               in
               continual
               receivings
               from
               him
               ,
               Nature
               obligeth
               him
               to
               use
               his
               heart
               and
               tongue
               in
               holy
               desires
               express'd
               and
               exercised
               in
               Prayer
               ,
               and
               in
               returning
               thanks
               to
               his
               great
               Benefactor
               ,
               (
               of
               which
               more
               anon
               .
               )
            
          
           
             For
             though
             God
             know
             all
             our
             sins
             and
             wants
             already
             ,
             yet
             the
             Tongue
             is
             fitted
             to
             confess
             our
             sins
             ,
             and
             to
             express
             our
             desires
             :
             And
             by
             confessing
             and
             expressing
             ,
             a
             twofold
             capacity
             for
             mercy
             accreweth
             to
             us
             :
             That
             is
             ,
             1.
             
             Our
             own
             Humiliation
             is
             excited
             and
             increased
             by
             the
             said
             Confessions
             ;
             and
             our
             Desires
             ,
             and
             Love
             ,
             and
             Hope
             ,
             excited
             and
             increased
             by
             our
             own
             Petitions
             ,
             (
             the
             tongue
             having
             a
             power
             to
             reflect
             back
             on
             the
             heart
             ,
             and
             the
             exercise
             of
             all
             good
             affections
             being
             the
             means
             of
             their
             increase
             .
             )
             2.
             
             And
             a
             person
             that
             is
             found
             in
             the
             actual
             exercise
             of
             Repentance
             and
             holy
             Desire
             ,
             and
             Love
             ,
             is
             morally
             ,
             and
             in
             point
             of
             Justice
             ,
             a
             much
             fitter
             recipient
             for
             pardon
             ,
             and
             acceptance
             ,
             and
             other
             blessings
             ,
             than
             another
             is
             :
             And
             it
             being
             proved
             by
             Nature
             ,
             that
             Prayer
             ,
             Confession
             and
             Thanksgiving
             ,
             hath
             so
             much
             usefulness
             to
             our
             good
             ,
             and
             to
             our
             further
             duty
             ,
             Nature
             will
             tell
             us
             ,
             that
             the
             tongue
             and
             heart
             should
             be
             thus
             imployed
             .
             And
             therefore
             Nature
             teacheth
             all
             men
             in
             the
             World
             ,
             that
             believe
             there
             is
             a
             God
             ,
             to
             confess
             their
             sins
             to
             him
             ,
             and
             call
             upon
             him
             in
             their
             distress
             ,
             and
             to
             give
             him
             thanks
             for
             their
             receivings
             .
          
           
             §
             .
             13.
             
             
               Seeing
               Societies
               as
               such
               are
               totally
               dependent
               upon
               God
               ,
               and
               mens
               gifts
               are
               communicative
               ,
               and
               Solemnities
               are
               operative
               :
               Nature
               teacheth
               us
               ,
               that
               God
               ought
               to
               be
               solemnly
               acknowledged
               ,
            
             
             
               worshipped
               ,
               and
               honoured
               ,
               both
               in
               Families
               ,
               and
               in
               more
               solemn
               appointed
               assemblies
               .
            
          
           
             It
             greatly
             affecteth
             our
             own
             hearts
             to
             praise
             God
             in
             great
             and
             solemn
             Assemblies
             :
             Many
             Hearts
             are
             like
             many
             pieces
             
             of
             Wood
             or
             Coals
             ,
             which
             flame
             up
             greatly
             when
             set
             together
             ,
             
             which
             none
             of
             them
             alone
             would
             do
             .
             And
             it
             is
             a
             fuller
             signification
             of
             
               Honour
               to
               God
            
             ,
             when
             his
             Creatures
             do
             purposely
             assemble
             for
             his
             solemn
             and
             most
             reverent
             Praise
             and
             Worship
             .
             And
             therefore
             Nature
             shewing
             us
             the
             reasons
             of
             it
             ,
             doth
             make
             it
             to
             be
             our
             duty
             .
          
           
             §
             .
             14.
             
             
               Nature
               telleth
               us
            
             ,
             
             
               that
               it
               is
               evil
               to
               cherish
               false
               opinions
               of
               God
               ,
               or
               to
               propagate
               such
               to
               others
               ;
               to
               slander
               or
               blaspheme
               him
               ,
               to
               forget
               him
               ,
               despise
               him
               ,
               or
               neglect
               him
               ,
            
             
             
               to
               contemn
               his
               Judgements
               ,
               or
               abuse
               his
               Mercies
               ;
               to
               resist
               his
               instructions
               ,
               precepts
               ,
               or
               sanctifying
               motions
               :
               And
               that
               we
               should
               alwayes
               live
               as
               in
               his
               sight
               ,
               and
               to
               bend
               all
               our
               powers
               entirely
               to
               please
               him
               ,
               and
               to
               think
               and
               speak
               no
               otherwise
               of
               him
               ,
               nor
               otherwise
               behave
               our selves
               before
               him
               ,
               than
               as
               beseemeth
               us
               to
               the
               infinite
               ,
               most
               blessed
               ,
               and
               holy
               God.
               
            
          
           
             §
             .
             15.
             
             
               Nature
               telleth
               us
               ,
               that
               in
               Controversies
               between
               Man
               and
               Man
               ,
               it
               is
               a
               rational
               means
               for
               ending
               strife
               ,
               to
               appeal
               to
               God
               the
               Judge
               of
               all
               ,
               by
               solemn
               Oaths
               ,
               where
               proof
               is
               wanting
               :
               And
               that
               it
               is
               a
               hainous
               crime
               to
               do
               this
               falsly
               ,
               making
               him
               the
               Patron
               of
               a
               lie
               ,
               or
               to
               use
               his
               name
               rashly
               ,
               unreverently
               ,
               prophanely
               ,
               or
               in
               vain
               .
            
          
           
             All
             this
             being
             both
             against
             the
             Nature
             of
             God
             ,
             and
             of
             our
             speech
             ,
             and
             of
             humane
             society
             ,
             is
             past
             all
             doubt
             unnatural
             evil
             .
          
           
             §
             .
             16.
             
             
               Nature
               telleth
               us
            
             ,
             
             
               that
               God
               should
               be
               worshipped
               heartily
               ,
               sincerely
               ,
               spiritually
               ,
               and
               also
               decently
               and
               reverently
               ,
            
             
             
               both
               with
               soul
               and
               body
               ,
               as
               being
               the
               Lord
               of
               both
               .
            
          
           
             §
             .
             17.
             
             
               It
               telleth
               us
               also
               ,
               that
               he
               must
               not
               be
               worshipped
               with
               sin
               or
               cruelty
               ,
               or
               by
               toyish
               ,
               childish
               ,
               ludicrous
               manner
               of
               Worship
               ,
               which
               signifie
               a
               minde
               that
               is
               not
               serious
               ,
               or
               which
               tend
               to
               breed
               a
               low
               esteem
               of
               him
               ;
               or
               which
               are
               any
               way
               contrary
               to
               his
               Nature
               ,
               or
               his
               will.
               
            
          
           
             §
             .
             18.
             
             
               Nature
               telleth
               us
               ,
               that
               such
               as
               are
               endued
               with
               an
               eminent
               degree
               of
               holy
               wisdom
               ,
               should
               be
               Teachers
               of
               others
               ,
               for
               obedience
               to
               God
               ,
               and
               their
               salvation
               .
            
          
           
             As
             the
             Soul
             is
             more
             worth
             than
             the
             Body
             ,
             and
             its
             welfare
             more
             regardable
             ,
             so
             charity
             to
             the
             Soul
             is
             as
             Natural
             a
             duty
             as
             to
             the
             body
             :
             which
             cannot
             better
             be
             exercised
             ,
             than
             in
             communicating
             holy
             wisdom
             ,
             and
             instructing
             men
             in
             the
             matters
             of
             highest
             everlasting
             consequence
             .
          
           
           
             
             §
             .
             19.
             
             
               Yea
               ,
               Nature
               teacheth
               ,
               that
               so
               great
               a
               work
               should
               not
               be
               done
               slightly
               and
               occasionally
               only
               ,
               as
               on
               the
               by
               ,
               but
               that
               it
               should
               be
               a
               work
               of
               stated
               office
               ,
               which
               tried
               men
               should
               be
               regularly
               called
               to
               ,
               for
               the
               more
               sure
               and
               universal
               edification
               of
               Mankind
               .
            
          
           
             Nature
             telleth
             us
             ,
             that
             the
             greatest
             works
             ,
             of
             greatest
             consequence
             ,
             should
             be
             done
             with
             the
             greatest
             skill
             and
             care
             ;
             and
             that
             it
             is
             likest
             to
             be
             so
             done
             when
             it
             is
             made
             a
             
               set
               Office
            
             ,
             intrusted
             in
             the
             hands
             of
             tried
             men
             :
             for
             it
             is
             not
             many
             that
             have
             such
             extraordinary
             endowments
             :
             and
             if
             unfit
             persons
             manage
             so
             great
             a
             work
             ,
             they
             will
             marr
             it
             ,
             and
             miss
             the
             end
             :
             and
             that
             which
             a
             man
             taketh
             for
             his
             Office
             ,
             he
             is
             liker
             to
             take
             care
             of
             ,
             
             than
             that
             which
             he
             thinks
             belongeth
             no
             more
             to
             him
             than
             others
             :
             and
             how
             necessary
             Order
             is
             in
             all
             matters
             of
             weight
             ,
             the
             experience
             of
             all
             Governments
             ,
             Societies
             and
             Persons
             may
             soon
             convince
             us
             .
          
           
             §
             .
             20.
             
             
               Nature
               telleth
               us
               also
               ,
               that
               it
               is
               the
               duty
               of
               such
               Teachers
               to
               be
               very
               diligent
               ,
               serious
               ,
               and
               plain
               ,
               and
               of
               Learners
               to
               be
               thankful
               ,
               willing
               ,
               studious
               ,
               respectful
               ,
               and
               rationally-obedient
               ,
               as
               remembring
               the
               great
               importance
               of
               the
               work
               .
            
          
           
             For
             in
             vain
             is
             the
             labour
             of
             the
             Teachers
             ,
             if
             the
             Learners
             will
             not
             do
             their
             part
             :
             the
             Receiver
             hath
             the
             chief
             benefit
             ,
             and
             therefore
             the
             greatest
             part
             of
             the
             duty
             ,
             which
             must
             do
             most
             to
             the
             success
             .
          
           
             §
             .
             21.
             
             
               Nature
               telleth
               men
               ,
               that
               they
               should
               not
               live
               loosely
               and
               ungoverned
               ,
               but
               in
               the
               order
               of
               governed
               Societies
               ,
               for
               the
               better
               attainment
               of
               the
               ends
               of
               their
               Creation
               ,
               (
               as
               is
               proved
               before
               .
               )
            
          
           
             §
             .
             22.
             
             
               Nature
               telleth
               us
               ,
               that
               Governours
               should
               be
               the
               most
               wise
               ,
               and
               pious
               ,
               and
               just
               ,
               and
               merciful
               ,
               and
               diligent
               ,
               and
               exemplary
               ,
               laying
               out
               themselves
               for
               the
               publick
               good
               ,
               and
               the
               pleasing
               of
               the
               universal
               Sovereign
               .
            
          
           
             §
             .
             23.
             
             
               It
               teacheth
               us
               also
               ,
               that
               Subjects
               must
               be
               faithful
               to
               their
               Governours
               ,
            
             
             
               and
               must
               honour
               and
               obey
               them
               ,
               in
               subordination
               to
               God.
               
            
          
           
             §
             .
             24.
             
             
               Nature
               telleth
               us
               ,
               that
               it
               is
               the
               Parents
               duty
               ,
               with
               special
               love
               and
               diligence
               ,
               to
               educate
               their
               children
               in
               the
               knowledge
               ,
               fear
               ,
               and
               obedience
               of
               God
               ;
               providing
               for
               their
               bodies
               ,
               but
               preferring
               their
               souls
               .
            
          
           
             §
             .
             25.
             
             
               And
               that
               children
               must
               love
               ,
               honour
               and
               obey
               their
               
               Parents
               ;
               willingly
               and
               thankfully
               receiving
               their
               instructions
               and
               commands
               .
            
          
           
             §
             .
             26.
             
             
               Nature
               also
               telleth
               us
            
             ,
             
             
               that
               thus
               the
               Relations
               of
               Husband
               and
               Wife
               should
               be
               sanctified
               to
               the
               highest
               ends
               of
               life
               ;
               and
               also
               the
               Relation
               of
               Master
               and
               Servant
               :
               and
               that
               our
               callings
               and
               labours
               in
               the
               world
               should
               be
               managed
               in
               pure
               obedience
               to
               God
               ,
               and
               to
               our
               ultimate
               end
               .
            
          
           
             §
             .
             27.
             
             
               Nature
               teacheth
               all
               men
               to
               love
               one
               another
               ,
               as
               servants
               of
               the
               same
               God
               ,
               and
               members
               of
               the
               same
               universal
               Kingdom
               ,
               and
               creatures
               of
               the
               same
               specifick
               nature
               .
            
          
           
             There
             is
             somewhat
             amiable
             in
             every
             man
             ,
             for
             there
             is
             something
             of
             God
             in
             every
             man
             ,
             and
             therefore
             something
             that
             it
             is
             our
             duty
             to
             love
             :
             And
             that
             according
             to
             the
             excellency
             of
             man's
             nature
             ,
             which
             sheweth
             more
             of
             God
             than
             other
             inferiour
             creatures
             do
             ;
             
             and
             also
             according
             to
             their
             additional
             virtues
             .
             Loveliness
             commandeth
             love
             ,
             and
             love
             maketh
             lovely
             .
             This
             ,
             with
             all
             the
             rest
             afore-mentioned
             ,
             
             are
             so
             plain
             ,
             that
             to
             prove
             them
             is
             but
             to
             be
             tedious
             .
          
           
             §
             .
             28.
             
             
               Nature
               telleth
               us
               ,
               that
               we
               should
               deal
               justly
               with
               all
               ,
            
             
             
               giving
               to
               every
               one
               his
               due
               ,
               and
               doing
               to
               them
               as
               we
               would
               be
               done
               by
               .
            
          
           
             §
             .
             29.
             
             
               Particularly
               it
               telleth
               us
               ,
               that
               we
               must
               do
               nothing
               injuriously
               against
               the
               life
               ,
               or
               health
               ,
               or
               liberty
               of
               our
               neighbour
               ,
               but
               do
               our
               best
               for
               their
               preservation
               and
               comfort
               .
            
          
           
             §
             .
             30.
             
             
               Man
               being
               so
               noble
               a
               creature
               ,
               and
               his
               education
               so
               necessary
               to
               his
               welfare
               ,
               and
               promiscuous
               unregulated
               generation
               tending
               so
               manifestly
               to
               confusion
               ,
               ill
               education
               ,
               divisions
               and
               corruption
               of
               mankind
               ;
               and
               unbridled
               exercise
               of
               lust
               tending
               to
               the
               abasement
               of
               reason
               ,
               and
               corruption
               of
               body
               and
               mind
               ,
               Nature
               telleth
               us
               ,
               that
               carnal
               copulation
               should
               be
               very
               strictly
               regulated
               ,
               and
               kept
               within
               the
               bounds
               of
               lawful
               marriage
               ;
               and
               that
               the
               contract
               of
               marriage
               must
               be
               faithfully
               kept
               ,
               and
               no
               one
               defile
               his
               neighbours
               bed
               ,
               nor
               wrong
               another's
               chastity
               ,
               or
               their
               own
               ,
               in
               thought
               ,
               word
               ,
               or
               deed
               .
            
          
           
             This
             proposition
             ,
             though
             Boars
             understand
             it
             not
             ,
             is
             proved
             in
             the
             annexed
             reasons
             :
             Nothing
             would
             tend
             more
             to
             houshold
             divisions
             and
             ill
             education
             ,
             and
             the
             utter
             degenerating
             and
             undoing
             of
             mankind
             than
             ungoverned
             copulation
             .
             No
             one
             would
             know
             his
             own
             children
             ,
             if
             lust
             were
             not
             bounded
             by
             strict
             and
             certain
             Laws
             ;
             and
             then
             none
             
             would
             love
             them
             ,
             nor
             provide
             for
             them
             ;
             nor
             would
             they
             have
             any
             certain
             ingenuous
             education
             .
             Women
             would
             become
             most
             contemptible
             and
             miserable
             ,
             as
             soon
             as
             beauty
             faded
             ,
             and
             lust
             was
             satisfied
             ;
             and
             so
             one
             halfe
             of
             mankind
             made
             calamitous
             ,
             and
             unfitted
             to
             educate
             their
             own
             children
             :
             and
             ruine
             and
             depravation
             of
             nature
             could
             not
             be
             avoided
             .
             They
             that
             think
             their
             choicest
             Plants
             and
             Flowers
             fit
             for
             the
             inclosure
             of
             a
             Garden
             ,
             and
             carefullest
             culture
             ,
             weeding
             and
             defence
             ,
             should
             not
             think
             their
             children
             should
             be
             educated
             or
             planted
             in
             the
             Wilderness
             .
             It
             is
             not
             unobservable
             ,
             that
             all
             flying
             Fowls
             do
             know
             their
             Mates
             ,
             and
             live
             by
             couples
             ,
             and
             use
             copulation
             with
             no
             other
             :
             and
             that
             the
             Beasts
             and
             more
             terrestrial
             Fowl
             do
             copulate
             but
             only
             so
             oft
             as
             is
             necessary
             to
             generation
             .
             And
             shall
             Man
             be
             worse
             than
             Beasts
             ?
          
           
             §
             .
             31.
             
             
               Nature
               bindeth
               us
               ,
               not
               to
               violate
               the
               propriety
               of
               our
               neighbour
               ,
               in
               any
               thing
               that
               is
               his
               ,
               by
               fraud
               ,
               theft
               ,
               or
               robbery
               ,
               or
               any
               other
               means
               ,
               but
               to
               preserve
               and
               promote
               his
               just
               commodity
               as
               our
               own
               .
            
          
           
             §
             .
             32.
             
             
               Government
               and
               Justice
               being
               so
               necessary
               to
               the
               order
               and
               welfare
               of
               the
               world
               ,
               Nature
               teacheth
               us
               that
               bribery
               ,
               fraud
               ,
            
             
             
               false-witness
               ,
               and
               all
               means
               that
               pervert
               Justice
               must
               be
               avoided
               ,
               and
               equity
               promoted
               among
               all
               .
            
          
           
             §
             .
             33.
             
             
               The
               Tongue
               of
               Man
               being
               made
               to
               be
               the
               Index
               of
               his
               mind
               ,
               and
               humane
               converse
               being
               maintained
               by
               humane
               credibility
               and
               confidence
               ;
               Nature
               telleth
               us
               ,
               that
               Lying
               is
               a
               crime
               ,
               which
               is
               contrary
               to
               the
               nature
               and
               societies
               of
               Mankind
               .
            
          
           
             §
             .
             34.
             
             
               And
               Nature
               telleth
               us
               ,
               that
               it
               is
               unjust
               and
               criminal
               to
               slander
               or
               injuriously
               defame
               our
               neighbour
               ,
               by
               railing
               ,
               reviling
               ,
               or
               malicious
               reports
               ;
               and
               that
               we
               ought
               to
               be
               regardful
               of
               his
               honour
               as
               of
               our
               own
               .
            
          
           
             §
             .
             35.
             
             
               Nature
               telleth
               us
               ,
               that
               ,
               both
               in
               obedience
               to
               God
               ,
               the
               just
               disposer
               of
               all
               ,
               and
               for
               our
               own
               quietness
               and
               our
               neighbours
               peace
               ,
               we
               should
               all
               be
               contented
               with
               our
               proper
               place
               and
               due
               condition
               and
               estate
               ,
               and
               not
               to
               envy
               the
               prosperity
               of
               our
               neighbour
               ,
               nor
               covetously
               draw
               from
               him
               to
               enrich
               ourselves
               .
            
          
           
             Because
             God's
             will
             and
             interest
             is
             above
             our
             own
             ,
             and
             the
             publick
             welfare
             to
             be
             preferred
             before
             any
             private
             persons
             ;
             and
             therefore
             all
             are
             to
             live
             quietly
             and
             contentedly
             in
             their
             proper
             places
             ,
             contributing
             to
             the
             common
             good
             .
          
           
           
             §
             .
             36.
             
             
               Nature
               teacheth
               us
            
             ,
             
             
               that
               it
               is
               our
               duty
               to
               love
               humane
               Nature
               in
               our
               enemies
               ,
               and
               pity
               others
               in
               their
               infirmities
               and
               miseries
               ,
               and
               to
               forgive
               all
               pardonable
               failings
               ,
               and
               not
               to
               seek
               revenge
               and
               right
               our selves
               by
               our
               brothers
               ruine
               :
               but
               to
               be
               charitable
               to
               the
               poor
               and
               miserable
               ,
               and
               do
               our
               best
               to
               succour
               them
               ,
               and
               help
               them
               out
               of
               their
               distress
               .
            
          
           
             All
             these
             are
             our
             undeniable
             duties
             to
             GOD
             and
             our
             Neighbours
             .
          
           
             §
             .
             37.
             
             
               Nature
               also
               telleth
               us
               ,
               that
               every
               man
               ,
               as
               a
               rational
               lover
               of
               himself
               ,
               should
               have
               a
               special
               care
               of
               his
               own
               felicity
               ,
            
             
             
               and
               know
               wherein
               it
               doth
               consist
               ,
               and
               use
               all
               prudent
               diligence
               to
               attain
               it
               ,
               and
               make
               it
               sure
               .
            
          
           
             §
             .
             38.
             
             
               Nature
               telleth
               us
               ,
               that
               it
               is
               the
               duty
               of
               all
               men
               to
               keep
               Reason
               clear
               ,
               and
               their
               Wills
               conformable
               to
               its
               right
               apprehensions
               ,
               and
               to
               keep
               up
               a
               constant
               Government
               over
               their
               Thoughts
               ,
               Affections
               ,
               Passions
               ,
               Senses
               ,
               Appetite
               ,
               Words
               and
               Actions
               ,
               conforming
               them
               to
               our
               Makers
               Laws
               .
            
          
           
             §
             .
             39.
             
             
               Nature
               telleth
               us
               ,
               that
               all
               our
               Time
               should
               be
               spent
               to
               the
               Ends
               of
               our
               Creation
               ,
               and
               all
               our
               Mercies
               improved
               to
               those
               Ends
               ,
               and
               all
               things
               in
               the
               world
               be
               estimated
               by
               them
               ,
               and
               used
               as
               Means
               conducing
               to
               them
               .
            
          
           
             §
             .
             40.
             
             
               Nature
               commandeth
               us
               to
               keep
               our
               Bodies
               in
               sobriety
               ,
               temperance
               and
               chastity
               ,
               and
               not
               be
               inordinate
               or
               irregular
               in
               eating
               ,
               drinking
               ,
               lust
               ,
               sleep
               ,
               idleness
               ,
               apparel
               ,
               recreation
               ,
               or
               any
               lower
               things
               .
            
          
           
             §
             .
             41.
             
             
               It
               commandeth
               us
               also
               watchfully
               and
               resolutely
               to
               avoid
               or
               resist
               all
               temptations
               which
               would
               draw
               us
               to
               any
               of
               these
               sins
               .
            
          
           
             §
             .
             42.
             
             
               And
               it
               teacheth
               us
               patiently
               to
               bear
               our
               crosses
               ,
               and
               improve
               our
               trials
               to
               our
               benefit
               ,
               and
               see
               that
               they
               breed
               not
               any
               sinful
               distempers
               in
               our
               Minds
               or
               Lives
               .
            
          
           
           
             
             §
             .
             43.
             
             
               And
               Nature
               telleth
               us
               ,
               that
               this
               obedient
               pleasing
               of
               our
               Maker
               ,
               and
               holy
               ,
               righteous
               ,
               charitable
               and
               sober
               living
               ,
               should
               be
               our
               greatest
               pleasure
               and
               delight
               :
               and
               that
               we
               should
               thus
               spend
               our
               lives
               even
               to
               the
               last
               ;
               waiting
               patiently
               in
               peaceful
               joyful
               hopes
               for
               the
               blessed
               end
               ,
               which
               our
               righteous
               Governour
               hath
               allotted
               for
               our
               reward
               .
            
          
           
             
             All
             this
             is
             evidently
             legible
             in
             nature
             ,
             to
             any
             man
             that
             hath
             not
             lost
             his
             reason
             ,
             or
             refuseth
             not
             considerately
             to
             use
             it
             .
             And
             he
             that
             will
             read
             but
             
               Antonine
               ,
               Epictetus
            
             and
             Plutarch
             ,
             (
             who
             are
             full
             of
             such
             precepts
             ,
             that
             I
             refer
             you
             to
             the
             whole
             Books
             instead
             of
             particular
             citations
             )
             may
             see
             ,
             that
             he
             who
             will
             deny
             a
             life
             of
             Piety
             ,
             Justice
             and
             Temperance
             ,
             to
             be
             the
             duty
             and
             rectitude
             of
             Man
             ,
             must
             renounce
             his
             reason
             and
             natural
             light
             ,
             as
             well
             as
             supernatural
             revelation
             .
          
           
             §
             .
             44.
             
             
               Reason
               also
               teacheth
               us
               ,
               that
               when
               the
               corruptions
               ,
               sluggishness
               ,
               or
               appetite
               of
               the
               flesh
               ,
               resisteth
               or
               draweth
               back
               from
               any
               of
               this
               duty
               ,
               or
               tempteth
               us
               to
               any
               sin
               ,
               Reason
               must
               rebuke
               it
               ,
               and
               hold
               the
               reins
               ,
               and
               keep
               its
               government
               ,
               and
               not
               suffer
               the
               flesh
               to
               bear
               it
               down
               ,
               and
               to
               prevail
               .
            
          
        
         
           
             CHAP.
             XI
             .
             III.
             Of
             GOD's
             Relation
             to
             Man
             as
             his
             BENEFACTOR
             and
             his
             END
             .
             Or
             as
             his
             CHIEF
             GOOD
             .
          
           
             THE
             Three
             
               Essential
               Principles
            
             in
             God
             ,
             do
             eminently
             give
             out
             themselves
             to
             Man
             in
             his
             Three
             Divine
             Relations
             to
             us
             .
             His
             
               Power
               ,
               Intellect
            
             and
             Will
             ;
             His
             
               Omnipotency
               ,
               Omniscience
            
             and
             Goodness
             ;
             in
             his
             being
             our
             Owner
             ,
             our
             Ruler
             ,
             and
             our
             
               Chief
               Good.
            
             The
             two
             first
             I
             have
             considered
             already
             ;
             our
             Omnipotent
             Lord
             or
             Owner
             ,
             and
             our
             most
             
               wise
               Governour
            
             ,
             and
             our
             Counter-relations
             with
             the
             duties
             thereof
             .
             I
             now
             come
             to
             the
             third
             .
          
           
             For
             the
             right
             understanding
             whereof
             ,
             let
             us
             a
             little
             consider
             
             of
             the
             
               Image
               of
               God
            
             in
             Man
             ,
             
             in
             which
             we
             must
             here
             see
             him
             .
             It
             is
             Man's
             WILL
             ,
             which
             is
             his
             ultimate
             ,
             perfective
             ,
             imperant
             faculty
             ;
             it
             is
             the
             proper
             subject
             of
             Moral
             habits
             ,
             and
             principal
             agent
             of
             Moral
             acts
             :
             And
             therefore
             in
             all
             Laws
             and
             Converse
             ,
             the
             WILL
             is
             taken
             for
             the
             Man
             ;
             and
             nothing
             is
             further
             morally
             Good
             or
             Evil
             ,
             Virtuous
             or
             culpably
             Vicious
             ,
             than
             it
             is
             Voluntary
             .
             The
             INTELLECT
             is
             but
             the
             Director
             of
             the
             WILL
             :
             Its
             actions
             are
             not
             the
             perfect
             actions
             of
             the
             Man
             :
             If
             it
             apprehend
             bare
             Truth
             without
             respect
             to
             Goodness
             ,
             its
             Object
             is
             not
             the
             highest
             or
             felicitating
             or
             attractive
             Object
             ,
             and
             therefore
             the
             act
             can
             be
             no
             higher
             :
             if
             it
             apprehend
             any
             Being
             or
             Truth
             as
             good
             ,
             it
             apprehendeth
             it
             but
             as
             a
             servant
             or
             guide
             to
             the
             WILL
             ,
             to
             bring
             it
             thither
             to
             be
             received
             by
             LOVE
             .
             The
             perfect
             excellency
             of
             the
             object
             of
             humane
             acts
             is
             Goodness
             ,
             and
             not
             meer
             Entity
             or
             Verity
             .
             Therefore
             the
             excellentest
             faculty
             is
             the
             Will
             :
             It
             is
             Good
             that
             is
             the
             final-Cause
             in
             the
             object
             of
             all
             humane
             acts
             :
             Therefore
             it
             is
             the
             fruition
             of
             Good
             which
             is
             the
             perfective
             final
             Act
             ;
             and
             that
             fruition
             of
             Good
             as
             Good
             ,
             is
             ,
             though
             introductorily
             by
             Vision
             ,
             yet
             finally
             and
             proximately
             by
             Complacencies
             ,
             which
             is
             nothing
             else
             but
             Love
             in
             its
             most
             essential
             act
             ,
             delighting
             in
             its
             attained
             object
             .
             And
             for
             the
             
               executive
               Power
            
             ,
             though
             in
             the
             order
             of
             its
             natural
             being
             ,
             it
             be
             before
             the
             Will
             ,
             yet
             in
             its
             operation
             
               ad
               extra
            
             ,
             it
             is
             after
             it
             ,
             and
             commanded
             by
             it
             .
          
           
             Accordingly
             ,
             while
             we
             see
             God
             but
             in
             this
             Glass
             ,
             we
             must
             conceive
             that
             his
             Principle
             of
             Vnderstanding
             and
             Power
             ,
             stand
             in
             the
             foresaid
             order
             as
             to
             his
             WILL
             :
             and
             his
             Omnipotence
             and
             Omniscience
             ,
             to
             that
             
               eminently-moral
               Goodness
            
             ,
             which
             is
             the
             perfection
             of
             his
             will.
             (
             The
             
               natural
               goodness
            
             of
             his
             Essence
             filling
             all
             .
             )
          
           
             Therefore
             here
             note
             ,
             that
             this
             Attribute
             of
             God
             (
             his
             GOODNESS
             )
             doth
             make
             Him
             
               our
               Chief
               Good
            
             ,
             in
             a
             two-fold
             respect
             ,
             both
             EFFICIENTLY
             and
             FINALLY
             .
             In
             some
             sort
             it
             is
             so
             with
             the
             other
             Attributes
             :
             His
             Power
             is
             Efficiently
             the
             spring
             of
             our
             being
             and
             actions
             ;
             and
             finally
             and
             objectively
             it
             terminateth
             our
             submission
             and
             our
             trust
             .
             His
             Wisdom
             is
             the
             principle
             of
             his
             Laws
             ,
             and
             also
             the
             object
             and
             end
             of
             our
             enquiries
             and
             understandings
             .
             But
             his
             Goodness
             is
             the
             EFFICIENT
             of
             all
             our
             good
             in
             its
             perfection
             of
             causality
             ,
             and
             that
             
             END
             of
             our
             Souls
             ,
             
             which
             is
             commonly
             called
             ULTIMATE
             ULTIMUS
             .
             So
             that
             to
             submit
             to
             his
             Power
             ,
             and
             to
             be
             ruled
             by
             his
             Wisdom
             ,
             is
             ,
             as
             I
             may
             say
             ,
             initially
             our
             end
             .
             But
             to
             be
             pleasing
             to
             his
             good-will
             ,
             and
             to
             be
             pleased
             in
             his
             good-will
             ;
             that
             is
             to
             
               Love
               Him
            
             ,
             and
             to
             be
             
               beloved
               by
               Him
            
             ,
             is
             the
             absolute
             perfection
             and
             end
             of
             man.
             
          
           
             Therefore
             under
             this
             his
             Attribute
             of
             Goodness
             ,
             God
             is
             to
             be
             spoken
             of
             both
             as
             our
             BENEFACTOR
             and
             our
             END
             ;
             which
             is
             to
             be
             indeed
             our
             
               summum
               bonum
            
             .
          
           
             §
             .
             1.
             
             
               Man
               hath
               his
               Being
               ,
               and
               all
               the
               good
               which
               he
               possesseth
               ,
               from
               God
               ,
               as
               the
               sole
               first
               Efficient
               by
               Creation
               .
            
          
           
             §
             .
             2.
             
             
               Therefore
               God
               alone
               is
               the
               Vniversal
               Grand
               BENEFACTOR
               of
               the
               world
               ,
               besides
               whom
               they
               have
               no
               other
               ,
               but
               meerly
               subordinate
               to
               him
               .
            
          
           
             No
             creature
             can
             give
             us
             any
             thing
             which
             is
             originally
             its
             own
             ,
             having
             nothing
             but
             what
             it
             hath
             received
             from
             God
             :
             Therefore
             it
             is
             no
             more
             to
             us
             ,
             but
             either
             a
             gift
             of
             God
             ,
             or
             a
             Messenger
             to
             bring
             us
             his
             gift
             ;
             they
             have
             nothing
             themselves
             but
             what
             they
             have
             received
             :
             nor
             have
             we
             any
             sort
             of
             Good
             ,
             either
             Natural
             ,
             Moral
             ,
             of
             Mind
             ,
             or
             Body
             ,
             or
             Fortune
             ,
             or
             Friends
             ,
             but
             what
             is
             totally
             from
             the
             Bounty
             of
             our
             Creator
             ,
             and
             as
             totally
             from
             him
             ,
             as
             if
             no
             creature
             had
             ever
             been
             his
             instrument
             .
             
          
           
             §
             .
             3.
             
             
               As
               God's
               Goodness
               is
               that
               by
               which
               he
               communicateth
               Being
               and
               all
               Good
               to
               all
               his
               Creatures
               ,
               and
               is
               his
               most
               completive
               Attribute
               ,
               in
               point
               of
            
             Efficiency
             ,
             
               so
               is
               it
               that
               Attribute
               which
               is
            
             in
             genere
             causae
             finalis
             ,
             the
             finis
             ultimate
             ultimus
             
               of
               all
               his
               works
               .
               God
               can
               himself
               have
               no
               ultimate
               end
               but
               Himself
               :
               and
               his
               rational
               creatures
               can
               have
               no
               other
               lawful
               ultimate
               End
               :
               And
               in
               Himself
               ,
               it
               is
               his
            
             Goodness
             ,
             
               which
               is
               completely
               and
               ultimately
               that
               End.
               
            
          
           
             Here
             I
             am
             to
             shew
             ,
             I.
             That
             God
             himself
             can
             have
             no
             ultimate
             end
             but
             Himself
             .
             II.
             That
             Man
             should
             have
             no
             other
             .
             III.
             That
             God
             ,
             as
             in
             his
             Goodness
             ,
             is
             
               ultimate
               ultimus
            
             ,
             the
             End
             of
             Man.
             
          
           
             I.
             1.
             
             That
             which
             is
             most
             Beloved
             of
             God
             is
             his
             ultimate
             End
             :
             but
             God
             Himself
             is
             most
             beloved
             of
             Himself
             :
             Therefore
             he
             is
             his
             own
             ultimate
             End.
             
          
           
             The
             reason
             of
             the
             major
             Proposition
             is
             ,
             Because
             to
             be
             the
             
               ultimate
               end
            
             ,
             and
             to
             be
             
               maxime
               amatum
            
             ,
             is
             all
             one
             ▪
             
               Finis
               quaerentis
            
             
             hath
             respect
             to
             the
             Means
             of
             attainment
             ,
             and
             is
             that
             
               cujus
               amore
               media
               eliguntur
               &
               applicantur
               .
            
             This
             God
             is
             not
             capable
             of
             ,
             (
             speaking
             in
             propriety
             )
             because
             he
             never
             wanteth
             his
             End.
             
               Finis
               fruitionis
            
             is
             that
             which
             
               amando
               fruimur
            
             ;
             which
             we
             love
             complacentially
             in
             full
             attainment
             :
             And
             so
             God
             doth
             still
             enjoy
             his
             end
             :
             and
             to
             have
             it
             in
             Love
             is
             to
             enjoy
             it
             .
          
           
             The
             Minor
             is
             past
             controversie
             .
          
           
             Obj.
             
             
               But
               if
               God
               have
               not
               
                 finem
                 quaerentis
              
               ,
               then
               in
               every
               instant
               he
               enjoyeth
               his
               end
               :
               and
               if
               so
               ,
               then
               he
               useth
               no
               means
               at
               all
               :
               for
               what
               need
               any
               means
               be
               used
               for
               that
               end
               ,
               which
               is
               not
               sought
               but
               still
               enjoyed
               .
               And
               consequently
               ,
               where
               there
               is
               no
               means
               there
               is
               no
               end
               .
            
          
           
             Answ
             .
             As
             finis
             signifieth
             nothing
             but
             
               effectum
               ,
               viz.
               perfectionem
               operis
            
             ,
             which
             is
             but
             
               finis
               terminativus
            
             ;
             so
             it
             is
             not
             always
             at
             present
             attained
             ;
             and
             God
             may
             be
             said
             to
             use
             means
             ,
             that
             is
             ,
             subordinate
             efficients
             or
             instruments
             to
             accomplish
             it
             .
             But
             as
             it
             signifieth
             
               causam
               finalem
            
             ,
             scil
             .
             
               cujus
               amore
               res
               fit
            
             ,
             so
             far
             as
             it
             may
             (
             without
             all
             imperfection
             )
             be
             ascribed
             to
             him
             ,
             he
             must
             be
             said
             continually
             to
             enjoy
             it
             :
             And
             yet
             to
             use
             means
             for
             it
             ,
             but
             not
             as
             wanting
             it
             ,
             but
             in
             the
             same
             instant
             using
             and
             enjoying
             :
             that
             is
             ,
             He
             constantly
             communicateth
             himself
             to
             his
             creatures
             ,
             and
             constantly
             loveth
             himself
             so
             communicated
             .
             He
             is
             the
             first
             efficient
             and
             ultimate
             end
             ,
             without
             any
             interposing
             instant
             of
             Time
             ,
             (
             were
             Eternity
             divisible
             )
             but
             in
             order
             of
             Nature
             ,
             he
             is
             the
             Efficient
             before
             he
             is
             the
             
               End
               enjoyed
            
             ,
             but
             not
             before
             the
             End
             intended
             .
             He
             still
             sendeth
             forth
             the
             beams
             of
             his
             own
             Glory
             ,
             and
             still
             taketh
             pleasure
             in
             them
             so
             sent
             forth
             :
             His
             works
             may
             be
             increased
             and
             attain
             perfection
             ,
             (
             called
             
               finem
               operis
            
             by
             some
             )
             but
             his
             Complacency
             is
             not
             increased
             or
             perfected
             in
             his
             works
             ,
             but
             is
             always
             perfect
             :
             As
             if
             the
             Sun
             took
             constant
             pleasure
             in
             its
             own
             emitted
             light
             and
             heat
             ,
             though
             the
             effects
             of
             both
             on
             things
             below
             were
             most
             various
             .
             God
             is
             still
             pleased
             in
             that
             which
             
               still
               is
            
             ,
             in
             all
             his
             own
             works
             ,
             though
             his
             works
             may
             grow
             up
             to
             more
             perfection
             .
          
           
             Or
             if
             any
             think
             fit
             to
             say
             ,
             that
             God
             doth
             
               quaerere
               finem
            
             ,
             and
             that
             he
             may
             enjoy
             more
             of
             it
             at
             one
             time
             than
             another
             ,
             yet
             must
             he
             confess
             ,
             that
             nothing
             below
             the
             complacency
             of
             his
             own
             will
             ,
             in
             his
             own
             emitted
             beams
             of
             Glory
             ,
             shining
             in
             his
             works
             ,
             is
             this
             his
             ultimate
             end
             .
          
           
           
             2.
             
             That
             which
             is
             the
             Begining
             must
             be
             the
             End
             :
             But
             God
             is
             the
             Beginning
             of
             all
             his
             works
             :
             therefore
             he
             is
             the
             End
             of
             all
             .
             He
             himself
             hath
             no
             Beginning
             or
             Efficient
             ,
             and
             consequently
             no
             final
             cause
             of
             himself
             :
             but
             his
             works
             have
             himself
             for
             the
             Efficient
             ,
             and
             for
             their
             End
             :
             that
             is
             ,
             He
             that
             made
             them
             ,
             intended
             in
             the
             making
             of
             them
             ,
             that
             they
             should
             be
             illustrious
             with
             his
             communicated
             beams
             of
             Glory
             ,
             and
             thereby
             amiable
             to
             his
             will
             ,
             and
             should
             all
             serve
             to
             his
             complacency
             .
          
           
             If
             the
             End
             were
             lower
             than
             the
             Beginning
             ,
             there
             would
             be
             no
             proportion
             ;
             and
             the
             Agent
             would
             sink
             down
             below
             himself
             .
          
           
             3.
             
             If
             any
             thing
             besides
             God
             were
             his
             ultimate
             End
             ,
             it
             must
             thereby
             be
             in
             part
             Deifi'd
             ,
             or
             his
             actions
             debased
             by
             the
             lowness
             of
             the
             End
             :
             but
             these
             are
             impossibilities
             .
             The
             Actions
             are
             no
             nobler
             than
             their
             End
             :
             and
             the
             End
             is
             more
             noble
             than
             the
             Means
             as
             such
             .
          
           
             4.
             
             The
             ultimate
             End
             is
             the
             most
             amiable
             and
             delectable
             :
             The
             Creature
             is
             not
             to
             God
             the
             most
             amiable
             and
             delectable
             :
             Therefore
             the
             Creature
             is
             not
             his
             ultimate
             end
             .
             The
             first
             Argument
             was
             from
             the
             Act
             ,
             this
             from
             the
             Object
             .
          
           
             5.
             
             The
             ultimate
             end
             is
             that
             in
             which
             the
             Agent
             doth
             finally
             acquiesce
             :
             God
             doth
             not
             finally
             acquiesce
             in
             any
             creature
             .
             Therefore
             no
             creature
             is
             his
             ultimate
             end
             .
             
          
           
             6.
             
             That
             which
             is
             God's
             ultimate
             End
             is
             loved
             simply
             for
             it self
             ,
             and
             not
             as
             a
             means
             to
             any
             higher
             end
             :
             The
             Creature
             is
             not
             loved
             by
             him
             simply
             for
             it self
             ,
             but
             as
             a
             means
             to
             a
             higher
             end
             ,
             (
             viz.
             his
             complacency
             in
             his
             glory
             shining
             in
             it
             )
             :
             Ergo
             ,
             it
             is
             not
             his
             ultimate
             end
             .
             The
             ultimate
             end
             hath
             no
             end
             ;
             but
             the
             creatures
             have
             an
             end
             ,
             viz.
             the
             complacency
             of
             God
             in
             his
             glory
             shining
             in
             the
             creature
             .
          
           
             Obj.
             
             
               But
               you
               confound
               the
               final
               Object
               and
               the
               final
               Act
               :
               God's
               complacency
               of
               love
               is
               his
               final
               Act
               ,
               but
               our
               enquiry
               is
               of
               the
               final
               Object
               .
            
          
           
             Answ
             .
             The
             
               finis
               cui
            
             ,
             or
             
               personal
               end
            
             is
             most
             properly
             the
             ultimate
             ,
             he
             for
             whose
             sake
             ,
             or
             for
             whom
             the
             thing
             is
             done
             :
             But
             this
             is
             God
             only
             ,
             and
             therein
             he
             is
             both
             the
             act
             and
             object
             .
             He
             that
             did
             
               velle
               creaturas
            
             ,
             did
             
               velle
               eas
               ad
               complacentiam
               propriae
               voluntatis
               .
            
             The
             question
             is
             not
             of
             the
             
               actus
               complacentiae
            
             ,
             but
             of
             the
             
               actus
               creandi
               vel
               volendi
               creaturarum
               existentiam
            
             :
             
             which
             he
             doth
             
               propter
               voluntatis
               impletionem
               ,
               &
               inde
               complacentiam
            
             ;
             which
             is
             the
             final
             act
             ,
             and
             the
             final
             object
             of
             the
             creating
             act
             ;
             But
             for
             the
             
               actus
               complacentiae
            
             it
             is
             not
             
               actus
               intentionis
            
             but
             fruitionis
             ;
             and
             therefore
             hath
             no
             end
             ,
             above
             it self
             :
             And
             the
             final
             object
             of
             that
             Complacency
             ,
             is
             not
             the
             Creature
             it self
             ,
             but
             the
             Impletion
             of
             the
             Divine
             will
             in
             the
             Creature
             ;
             yea
             ,
             the
             Image
             of
             his
             Omnipotency
             ,
             Wisdom
             and
             Goodness
             shining
             in
             the
             Creation
             ,
             is
             not
             loved
             
               propter
               se
            
             ,
             ultimately
             ;
             but
             for
             the
             sake
             of
             that
             
               Divine
               Essence
            
             and
             Perfection
             of
             which
             it
             is
             the
             Image
             :
             (
             as
             we
             love
             the
             Image
             of
             our
             friend
             for
             his
             sake
             ;
             )
             so
             that
             when
             all
             is
             done
             ,
             God
             himself
             is
             his
             own
             end
             in
             all
             his
             works
             ,
             so
             farr
             as
             (
             very
             improperly
             )
             he
             may
             be
             said
             to
             
               intend
               an
               end
            
             .
          
           
             Or
             if
             you
             could
             prove
             the
             Creature
             to
             be
             the
             
               Objectum
               finale
            
             ,
             that
             proveth
             him
             not
             to
             be
             properly
             the
             
               finis
               ultimus
            
             :
             For
             that
             is
             a
             difference
             between
             Mans
             agency
             and
             Gods
             :
             Man
             is
             an
             Agent
             made
             and
             acting
             for
             his
             final
             Object
             ,
             and
             more
             ignoble
             than
             his
             Object
             (
             as
             the
             eye
             of
             a
             Flie
             that
             beholdeth
             the
             Sun
             )
             :
             But
             God
             is
             an
             Agent
             more
             noble
             than
             the
             Object
             ,
             who
             gave
             the
             Object
             it self
             its
             being
             ,
             and
             made
             it
             of
             nothing
             ,
             for
             himself
             ;
             and
             so
             the
             Object
             is
             
               for
               his
            
             final
             Act.
             
          
           
             
               Obj.
               But
               God
               being
               Perfect
               needeth
               nothing
               ,
               nor
               can
               receive
               any
               addition
               of
               perfection
               or
               blessedness
               ;
               and
               therefore
               it
               is
               not
               any
               addition
               of
               Good
               to
               himself
               which
               he
               intendeth
               in
               the
               Creation
               ,
               and
               consequently
               it
               is
               his
               ultimate
               end
               to
               do
               the
               Creature
               good
               .
            
          
           
             Answ
             .
             All
             the
             antecedent
             part
             is
             granted
             ,
             and
             is
             anon
             to
             be
             further
             asserted
             :
             But
             the
             last
             consequence
             is
             denyed
             ;
             because
             there
             is
             no
             other
             end
             beside
             the
             addition
             of
             Good
             to
             himself
             ,
             which
             God
             may
             intend
             ,
             so
             farr
             as
             he
             may
             be
             said
             to
             
               intend
               an
               end
            
             .
             He
             doth
             all
             the
             Good
             to
             the
             Creature
             which
             it
             receiveth
             ,
             but
             not
             ultimately
             for
             the
             Creatures
             sake
             .
          
           
             II.
             That
             man
             should
             have
             no
             ultimate
             End
             but
             God
             ,
             (
             that
             is
             ,
             
               ultimate
               ultimus
            
             as
             its
             called
             )
             is
             proved
             in
             what
             is
             said
             :
             and
             the
             fuller
             opening
             of
             it
             ,
             belongeth
             to
             the
             next
             Chapter
             .
          
           
             III.
             It
             is
             God
             in
             all
             his
             Perfections
             ,
             Omnipotency
             ,
             Wisdom
             and
             Goodness
             ,
             that
             is
             mans
             
               ultimate
               end
            
             ;
             but
             it
             is
             the
             last
             which
             supposeth
             both
             the
             other
             ,
             and
             to
             which
             mans
             will
             ,
             
             which
             must
             perform
             the
             
               most
               perfect
               final
            
             act
             ,
             is
             most
             fully
             suited
             :
             And
             therefore
             is
             in
             a
             special
             sort
             ,
             our
             ultimate
             end
             .
             The
             Omnipotency
             of
             God
             ,
             is
             truly
             the
             
               efficient
               ,
               dirigent
            
             and
             final
             Cause
             of
             all
             things
             ,
             but
             it
             is
             most
             eminent
             in
             Efficiency
             :
             The
             Wisdom
             of
             God
             is
             truly
             the
             
               efficient
               ,
               dirigent
            
             and
             
               final
               cause
            
             of
             all
             things
             :
             but
             it
             is
             most
             eminent
             in
             Direction
             and
             Government
             :
             The
             Goodness
             of
             God
             is
             truly
             the
             
               efficient
               ,
               dirigent
            
             and
             
               final
               cause
            
             :
             But
             it
             is
             most
             eminent
             in
             being
             the
             
               perfective
               efficient
            
             ,
             and
             
               final
               Cause
            
             .
          
           
             §
             .
             4.
             
             
               Gods
               ultimate
               end
               in
               Creation
               and
               Providence
               ,
               is
               not
               any
               supply
               or
               addition
               of
               Perfection
               or
               Blessedness
               in
               himself
               ;
               as
               being
               absolutely
               perfect
               in
               himself
               ,
               and
               capable
               of
               no
               addition
               .
            
          
           
             But
             those
             who
             think
             that
             God
             doth
             produce
             all
             things
             
               ex
               necessitate
               naturae
            
             from
             Eternity
             ,
             say
             ,
             that
             as
             the
             Tree
             is
             not
             perfect
             without
             its
             fruits
             ,
             so
             neither
             is
             God
             without
             his
             works
             :
             They
             say
             with
             Balbus
             in
             Cicero
             ,
             and
             other
             Stoicks
             ,
             that
             the
             World
             is
             the
             
               most
               excellent
               Being
            
             ;
             and
             that
             God
             is
             but
             the
             soul
             of
             the
             World
             :
             and
             though
             the
             Soul
             be
             a
             
               compleat
               soul
            
             if
             it
             had
             no
             body
             ,
             yet
             it
             is
             not
             a
             
               compleat
               Man
            
             :
             and
             as
             the
             Tree
             is
             compleat
             
               in
               genere
               causae
            
             without
             the
             fruit
             ,
             yet
             not
             as
             a
             Totum
             containing
             those
             effects
             
               ab
               essentia
            
             which
             are
             its
             Part
             and
             End
             :
             So
             say
             they
             ,
             God
             may
             be
             perfect
             without
             the
             World
             ,
             as
             he
             is
             only
             the
             Soul
             and
             part
             of
             the
             World
             ;
             but
             he
             is
             not
             a
             
               compleat
               world
            
             ,
             nor
             
               in
               toto
            
             .
          
           
             Answ
             .
             1.
             
             That
             God
             is
             not
             the
             soul
             or
             constitutive
             cause
             of
             the
             World
             ,
             but
             somewhat
             much
             greater
             ,
             is
             proved
             before
             *
             :
             And
             also
             that
             it
             was
             not
             from
             Eternity
             ;
             and
             consequently
             that
             he
             created
             it
             not
             by
             
               naturall
               necessity
            
             :
             The
             foundation
             therefore
             being
             overthrown
             ,
             the
             building
             falleth
             .
             Those
             that
             hold
             the
             foresaid
             opinion
             must
             hold
             ,
             that
             God
             is
             in
             point
             of
             duration
             ,
             an
             eternall
             
               efficient
               ,
               matter
               ,
               form
            
             and
             end
             ;
             and
             that
             in
             order
             of
             Nature
             ,
             he
             is
             first
             an
             
               Efficient
               principle
            
             causing
             matter
             ,
             and
             secondly
             ,
             he
             is
             an
             
               efficient
               with
               matter
            
             ,
             and
             in
             the
             third
             instant
             he
             is
             the
             form
             of
             the
             effected
             matter
             ,
             and
             in
             the
             fourth
             instant
             he
             is
             the
             end
             of
             his
             operations
             herein
             .
             And
             if
             you
             call
             the
             
               efficient
               Principle
            
             only
             by
             the
             name
             of
             God
             ,
             then
             you
             grant
             what
             I
             prove
             and
             you
             seemed
             to
             deny
             :
             But
             if
             he
             be
             not
             God
             as
             the
             meer
             efficient
             and
             end
             ,
             but
             also
             as
             the
             matter
             ;
             then
             you
             make
             every
             stone
             ,
             and
             Serpent
             ,
             and
             every
             thief
             and
             murderer
             ,
             and
             devil
             ,
             to
             be
             part
             of
             God
             ,
             
             and
             make
             him
             the
             subject
             of
             all
             the
             sin
             and
             evil
             ,
             all
             the
             weakness
             ,
             folly
             and
             mutations
             which
             be
             in
             the
             World
             :
             (
             with
             the
             other
             absurdities
             before
             mentioned
             )
             .
             And
             if
             you
             say
             ,
             that
             he
             is
             God
             ,
             as
             
               efficient
               ,
               form
            
             ,
             and
             end
             ,
             and
             not
             as
             matter
             ,
             then
             you
             contradict
             your self
             ,
             because
             the
             form
             and
             matter
             are
             parts
             of
             the
             same
             being
             :
             And
             whether
             you
             call
             him
             God
             as
             the
             form
             only
             (
             and
             so
             make
             him
             but
             part
             of
             Being
             ,
             and
             consequently
             imperfect
             ,
             and
             consequently
             not
             God
             )
             or
             as
             matter
             and
             form
             also
             ,
             and
             so
             make
             him
             a
             
               compounded
               being
            
             ,
             still
             you
             make
             him
             imperfect
             ,
             in
             denying
             his
             simplicity
             or
             unity
             ,
             and
             as
             guilty
             of
             all
             the
             imperfections
             of
             matter
             ,
             and
             of
             composition
             :
             And
             you
             make
             one
             part
             of
             God
             more
             imperfect
             than
             the
             rest
             ,
             as
             being
             but
             an
             effect
             of
             it
             .
             All
             which
             are
             inconsistent
             with
             the
             nature
             of
             God
             ,
             and
             with
             the
             nature
             of
             Man
             and
             every
             Creature
             ,
             who
             is
             hereby
             made
             a
             part
             of
             God.
             
          
           
             2.
             
             
             If
             this
             had
             been
             true
             of
             the
             World
             as
             consisting
             of
             its
             constitutive
             causes
             ,
             that
             it
             is
             God
             in
             perfection
             ,
             and
             eternal
             ,
             &c.
             yet
             it
             could
             not
             be
             true
             of
             the
             daily-generated
             and
             perishing
             beings
             .
             There
             are
             millions
             of
             men
             and
             other
             animals
             ,
             that
             lately
             
               were
               not
               ,
               what
               they
               are
            
             :
             Therefore
             as
             such
             they
             were
             no
             eternall
             parts
             of
             God
             ,
             because
             as
             such
             they
             were
             not
             eternall
             :
             Therefore
             if
             God
             brought
             them
             forth
             for
             his
             own
             Perfection
             ,
             it
             would
             follow
             that
             he
             was
             before
             imperfect
             ,
             and
             consequently
             not
             God
             ;
             and
             that
             his
             Perfections
             are
             mutable
             and
             perishing
             .
             Therefore
             at
             least
             some
             other
             cause
             of
             these
             must
             be
             found
             out
             .
          
           
             And
             as
             for
             the
             similitudes
             in
             the
             objection
             ,
             I
             answer
             ;
             1.
             
             That
             the
             fructifying
             of
             a
             Tree
             is
             an
             act
             of
             Generation
             ;
             
             and
             the
             ends
             of
             it
             are
             partly
             the
             use
             (
             for
             food
             )
             to
             superiour
             sensitive
             Creatures
             ,
             especially
             man
             ;
             and
             partly
             the
             propagation
             of
             its
             species
             ,
             because
             it
             is
             mortall
             .
             Fructification
             is
             indeed
             its
             perfection
             ,
             but
             that
             is
             because
             it
             is
             not
             made
             for
             it self
             ,
             but
             for
             another
             .
             
               Sic
               vos
               non
               vobis
            
             ,
             may
             be
             written
             upon
             all
             .
             But
             God
             is
             neither
             mortall
             needing
             a
             propagation
             of
             the
             species
             ,
             nor
             is
             he
             subservient
             to
             any
             other
             ,
             and
             finally
             for
             its
             use
             .
          
           
             And
             as
             for
             the
             Soul
             ,
             it
             made
             not
             the
             matter
             of
             its
             own
             body
             ,
             but
             found
             it
             made
             ,
             though
             in
             the
             formation
             of
             it
             ,
             it
             might
             be
             so
             efficient
             
               as
               domicilium
               sibi
               fabricare
            
             .
             But
             God
             
             made
             all
             matter
             of
             nothing
             ,
             and
             gave
             the
             World
             whatsoever
             it
             is
             or
             hath
             ;
             And
             therefore
             was
             Perfect
             himself
             before
             :
             For
             an
             imperfect
             being
             could
             never
             have
             been
             the
             cause
             of
             such
             a
             frame
             :
             Therefore
             he
             needed
             no
             domicilium
             for
             himself
             ,
             nor
             as
             an
             imperfect
             Part
             (
             a
             form
             )
             to
             concurr
             to
             the
             constitution
             of
             a
             whole
             .
             But
             he
             is
             the
             
               efficient
               ,
               dirigent
            
             and
             final
             cause
             of
             the
             World
             and
             all
             things
             ,
             but
             not
             the
             constituent
             or
             essential
             ;
             for
             then
             the
             Creature
             and
             Creator
             were
             all
             one
             ,
             and
             God
             debased
             ,
             and
             the
             Creature
             deified
             :
             But
             he
             is
             to
             them
             a
             
               supra-essential
               cause
            
             ;
             even
             more
             than
             a
             form
             and
             soul
             ,
             while
             he
             is
             a
             
               total
               efficient
            
             of
             all
             .
          
           
             3.
             
             If
             all
             that
             is
             in
             the
             Objection
             had
             been
             proved
             ,
             it
             would
             not
             at
             all
             shake
             the
             main
             design
             of
             my
             present
             discourse
             ,
             which
             is
             to
             prove
             that
             God
             is
             our
             
               Grand
               Benefactor
            
             and
             
               Chief
               Good
            
             !
             and
             that
             he
             is
             
               mans
               ultimate
               end
            
             .
             For
             if
             the
             World
             were
             his
             Body
             ,
             and
             he
             both
             its
             Efficient
             and
             its
             Soul
             ,
             he
             would
             be
             the
             cause
             of
             all
             its
             Good
             ;
             and
             the
             Cause
             would
             be
             more
             excellent
             than
             the
             Effect
             :
             And
             if
             our
             Souls
             that
             never
             made
             the
             matter
             of
             our
             Bodies
             ,
             are
             yet
             the
             noblest
             part
             of
             us
             ,
             and
             far
             more
             excellent
             than
             the
             Body
             ;
             much
             more
             would
             God
             that
             made
             or
             caused
             all
             the
             Matter
             and
             Order
             in
             the
             World
             ,
             be
             more
             excellent
             than
             that
             World
             which
             he
             effected
             :
             And
             as
             the
             Soul
             is
             not
             for
             the
             Body
             as
             its
             ultimate
             end
             ,
             (
             though
             it
             be
             the
             Life
             of
             the
             Body
             ,
             and
             its
             great
             Benefactor
             ,
             )
             but
             the
             Body
             is
             finally
             more
             for
             the
             Soul
             ,
             though
             the
             Soul
             need
             not
             the
             Body
             ,
             so
             much
             as
             the
             Body
             needeth
             the
             Soul
             ;
             and
             as
             the
             Horse
             is
             finally
             for
             the
             Rider
             ,
             and
             not
             the
             Rider
             for
             the
             Horse
             ;
             though
             the
             Horse
             needeth
             his
             Master
             more
             than
             the
             Master
             doth
             the
             Horse
             ;
             (
             for
             the
             Horses
             life
             is
             preserved
             by
             the
             Master
             ,
             when
             the
             Master
             is
             but
             accommodated
             in
             his
             Journey
             by
             his
             Horse
             ;
             )
             Even
             so
             ,
             though
             the
             World
             need
             God
             ,
             and
             he
             needeth
             not
             the
             World
             ,
             and
             God
             giveth
             being
             and
             life
             to
             the
             World
             ,
             which
             can
             give
             nothing
             at
             all
             to
             him
             ,
             yet
             the
             World
             is
             finally
             for
             God
             ,
             and
             not
             God
             for
             the
             World.
             The
             noblest
             and
             first
             Being
             is
             still
             the
             End.
             
          
           
             And
             the
             generated
             part
             of
             the
             World
             ,
             which
             is
             not
             formally
             eternal
             ,
             but
             doth
             
               oriri
               &
               interire
            
             ,
             is
             it
             that
             our
             dispute
             doth
             most
             concern
             which
             the
             Objection
             doth
             no
             whit
             invalidate
             .
          
           
           
             §
             .
             5.
             
             
               The
               same
            
             Will
             of
             God
             
               which
               was
               the
               free
               efficient
            
             ,
             
             
               is
               the
               End
               of
               all
               his
               Works
            
             ad
             extra
             .
          
           
             Gods
             Essence
             hath
             no
             Efficient
             or
             
               final
               Cause
            
             ,
             but
             is
             the
             efficient
             and
             final
             cause
             of
             all
             things
             else
             :
             They
             proceeded
             from
             his
             Power
             ,
             his
             Wisdom
             and
             his
             good-will
             ;
             and
             they
             bear
             the
             Image
             of
             his
             Power
             ,
             Wisdom
             ,
             and
             Good-will
             ;
             and
             he
             loveth
             his
             own
             Image
             in
             them
             ,
             and
             loveth
             them
             as
             they
             bear
             his
             Image
             ;
             and
             loveth
             his
             Image
             for
             Himself
             .
             So
             that
             the
             act
             of
             his
             Love
             to
             Himself
             is
             necessary
             ,
             though
             voluntary
             ;
             and
             so
             is
             the
             act
             of
             his
             Love
             to
             his
             Image
             ,
             and
             to
             all
             the
             Goodness
             of
             the
             Creature
             ,
             while
             it
             is
             such
             :
             But
             he
             freely
             and
             not
             necessarily
             made
             and
             continueth
             the
             Creature
             in
             his
             Image
             ;
             and
             needeth
             not
             the
             Glass
             or
             Image
             ,
             (
             being
             self-sufficient
             )
             so
             that
             his
             Creature
             is
             the
             
               mediate
               Object
            
             ,
             
             his
             Image
             on
             the
             Creature
             is
             the
             
               ultimate
               created
            
             Object
             ;
             his
             own
             perfections
             to
             which
             that
             Image
             relateth
             ,
             is
             the
             
               objectum
               simpliciter
               ultimatum
            
             ;
             his
             complacency
             or
             love
             is
             the
             
               Actus
               ultimus
            
             ;
             and
             that
             very
             act
             is
             the
             object
             of
             his
             precedent
             act
             of
             Creation
             ,
             or
             volition
             of
             the
             Creatures
             :
             But
             all
             this
             is
             spoken
             according
             to
             the
             narrow
             imperfect
             capacity
             of
             man
             ,
             who
             conceiveth
             of
             God
             as
             having
             a
             
               prius
               &
               posterius
            
             in
             his
             acts
             ,
             which
             is
             but
             respectively
             and
             denominatively
             from
             the
             order
             of
             the
             objects
             .
             In
             short
             ,
             
               Gods
               free-will
            
             is
             the
             Beginning
             of
             his
             works
             
               ad
               extra
            
             ;
             and
             the
             complacency
             of
             
               that
               will
            
             in
             his
             
               works
               as
               Good
            
             in
             relation
             to
             his
             own
             perfections
             ,
             is
             the
             END
             :
             And
             therefore
             he
             is
             said
             to
             Rest
             when
             he
             saw
             that
             all
             his
             works
             were
             Good.
             
          
           
             §
             .
             6.
             
             
               Whatsoever
               is
               the
               fullest
               expression
            
             ,
             
             
               and
               Glorifying
               demonstration
               of
               God
               in
               the
               Creature
               ,
               must
               needs
               be
               the
               chief
               created
               excellency
               .
            
          
           
             Because
             he
             loveth
             Himself
             first
             ,
             and
             the
             Creature
             for
             Himself
             :
             And
             seeing
             the
             Creature
             hath
             all
             from
             him
             which
             is
             good
             and
             amiable
             in
             it
             ,
             it
             must
             needs
             follow
             ,
             that
             those
             parts
             are
             most
             amiable
             and
             best
             ,
             which
             have
             most
             of
             the
             impression
             of
             the
             Creators
             excellencies
             on
             them
             .
             Not
             that
             he
             hath
             greater
             Perfections
             to
             imprint
             on
             one
             Creature
             than
             another
             ,
             but
             the
             impression
             of
             those
             Perfections
             ,
             is
             much
             greater
             on
             one
             ,
             than
             on
             another
             .
          
           
             §
             .
             7.
             
             
               The
               Happier
               therefore
               God
               will
               make
               any
               Creature
               ,
               the
               more
               will
               be
               communicate
               to
               it
               of
               the
               Image
               and
               demonstration
               
               of
               his
               own
               goodness
               ,
               and
               so
               will
               both
               love
               it
               the
               more
               ,
               for
               his
               own
               Image
               ,
               and
               cause
               it
               to
            
             love
             
               him
               the
               more
               ,
               which
               is
               the
               chief
               part
               of
               his
               Image
               .
            
          
           
             §
             .
             8.
             
             The
             Goodness
             
               of
               God
               is
               conceived
               of
               by
               our
               narrow
               mindes
               ,
               in
               three
               notions
               ,
               as
               it
               were
               in
               three
               degrees
               of
               altitude
               :
               The
               Highest
               is
               ,
               The
               infinite
               perfections
               of
               his
               Essence
               as
               such
               :
               The
               second
               is
               ,
               The
               infinite
               perfection
               of
               his
            
             Will
             
               as
               such
               ,
               which
               is
               called
               His
               Holiness
               ,
               and
               the
               Fountain
               of
               Morality
               ;
               The
               third
               is
               that
            
             one
             part
             of
             his
             Wills
             perfection
             ,
             
               which
               is
               his
            
             Benignity
             
               to
               his
               Creatures
               ,
               which
               we
               call
               his
               Goodness
               in
               a
               lower
               notion
               ,
               as
               relative
               to
               our selves
               ,
               because
               he
               is
               inclined
               by
               it
               to
            
             Do
             us
             good
             :
             
               This
               is
               his
               Goodness
               in
               condescention
               .
            
          
           
             §
             .
             9.
             
             
               Though
               all
               this
               is
               but
               one
               in
               God
               ,
               yet
               because
               our
               mindes
               are
               fain
               to
               receive
               it
               as
               in
               several
               parts
               or
               notions
               ,
               we
               may
               therefore
               not
               only
            
             distinguish
             
               them
               ,
               but
            
             compare
             
               them
               ,
               as
               the
               Objects
               of
               our
               Love.
               
            
          
           
             §
             .
             10.
             
             
               Man
               usually
               beginneth
               at
               the
               lowest
               ,
               and
               loveth
               God
               first
               ,
               for
               his
               Benignity
               and
               Love
               to
               us
               ,
               before
               he
               riseth
               to
               the
               higher
               acts
               .
            
          
           
             And
             this
             is
             not
             an
             irregular
             motion
             of
             a
             lapsed
             Soul
             ,
             in
             its
             return
             to
             God
             ,
             so
             be
             it
             we
             make
             haste
             in
             our
             ascent
             ,
             and
             make
             no
             stay
             in
             these
             lower
             acts
             ;
             otherwise
             it
             will
             be
             privatively
             sinfull
             .
          
           
             §
             .
             11.
             
             
               Therefore
               God
               multiplyeth
               Mercies
               upon
               Man
               ,
               that
               he
               might
               facilitate
               this
               first
               act
               of
               Love
               by
               gratitude
               .
            
          
           
             Not
             that
             these
             Mercies
             being
             good
             to
             our selves
             ,
             should
             lead
             us
             to
             love
             God
             ultimately
             for
             our selves
             ;
             But
             they
             should
             help
             us
             first
             to
             love
             him
             
               for
               our selves
            
             ,
             as
             the
             immediate
             passage
             to
             a
             higher
             act
             of
             Love
             ,
             with
             which
             we
             must
             love
             Him
             in
             and
             for
             Himself
             ,
             and
             our selves
             for
             Him.
             
          
           
             §
             .
             12.
             
             
               Therefore
               God
               hath
               planted
               into
               our
               Natures
               the
               Principle
               of
               self-love
               ,
               that
               it
               might
               suit
               our
               Natures
               to
               the
            
             Mercies
             
               of
               God
               ,
               and
               make
               them
            
             sweet
             
               to
               us
               :
               Not
               that
               we
               should
               arise
               to
               no
               higher
               an
               esteem
               of
               them
               ,
               but
               that
               this
               sweetness
               in
               them
               which
               respecteth
               our selves
               ,
               and
               is
               relished
               by
               self-love
               ,
               should
               lead
               us
               to
               the
               Fountain
               of
               perfect
               Goodness
               from
               which
               they
               flow
               .
            
          
           
             Our
             very
             senses
             and
             appetites
             are
             given
             us
             to
             this
             end
             ,
             not
             that
             we
             should
             judge
             by
             no
             higher
             faculties
             ,
             but
             that
             the
             delights
             of
             the
             patible
             or
             sensible
             qualities
             in
             the
             Creatures
             ,
             
             by
             affecting
             the
             sense
             ,
             might
             presently
             represent
             to
             the
             higher
             faculties
             ,
             the
             sweetnesses
             of
             Infinite
             Goodness
             to
             the
             Soul
             ;
             and
             so
             we
             might
             by
             all
             ascend
             to
             God.
             
          
           
             §
             .
             13.
             
             
               Those
               mercies
               therefore
               are
               the
               greatest
               ,
            
             
             
               which
               reveal
               most
               of
               God
               ,
               with
               the
               least
               impediments
               of
               our
               ascent
               unto
               him
               :
            
          
           
             §
             .
             14.
             
             
               Therefore
               his
               Love
               most
               revealed
               and
               communicated
               ,
               and
               his
               perfect
               Goodness
               most
               manifested
               to
               the
               Soul
               ,
               is
               the
               Greatest
               Mercy
               ;
               and
               all
               corporal
               Mercies
               are
               to
               be
               estimated
               and
               desired
               but
               as
               they
               subserve
               and
               conduce
               to
               these
               ,
               and
               not
               as
               they
               are
               pleasing
               to
               our
               flesh
               or
               senses
               .
            
          
           
             §
             .
             15.
             
             
               The
               Perfect
               Goodness
               of
               the
               Will
               of
               God
               ,
               though
               it
               contain
               Benignity
               ,
               and
               Mercy
               ,
               yet
               is
               not
               to
               be
            
             measured
             
               by
               the
               good
               which
               he
               doth
               to
               us
               our selves
               ▪
               or
               to
               any
            
             Creature
             ;
             
               But
               its
               highest
               excellency
               consisteth
               in
               its
               Essential
               Perfection
               ,
               and
               the
               Perfect
               Love
               that
               God
               hath
               to
               himself
               ,
               and
               in
               the
               conformity
               of
               his
            
             Will
             
               to
               his
               most
               perfect
            
             Wisdom
             ,
             
               which
               knoweth
               what
               is
               to
               be
               willed
            
             ad
             extra
             ;
             
               and
               in
               his
               complacency
               in
               all
               that
               is
               good
               as
               such
               .
            
             
          
           
             When
             self-love
             so
             far
             blindeth
             us
             ,
             as
             to
             make
             our
             Interest
             the
             Standard
             to
             judge
             of
             the
             goodness
             of
             God
             ,
             we
             do
             but
             shew
             that
             we
             are
             fallen
             from
             God
             unto
             our selves
             ,
             and
             that
             we
             are
             setting
             up
             our selves
             above
             him
             ,
             and
             debasing
             him
             below
             our selves
             :
             As
             if
             we
             and
             our
             Happiness
             were
             that
             ultimate
             end
             ,
             and
             he
             and
             his
             Goodness
             were
             the
             Means
             ,
             and
             had
             no
             other
             Goodness
             but
             that
             
               of
               a
               means
            
             to
             us
             and
             our
             felicity
             !
             If
             he
             made
             us
             ,
             he
             must
             needs
             have
             absolute
             Propriety
             in
             us
             ,
             and
             made
             us
             for
             himself
             :
             To
             measure
             his
             Goodness
             by
             our
             own
             Interest
             ,
             is
             more
             unwise
             than
             to
             measure
             the
             Sea
             in
             our
             hand
             ,
             or
             the
             Sun
             and
             all
             the
             Orbs
             by
             our
             span
             .
             And
             to
             measure
             it
             by
             the
             Interest
             of
             the
             Vniverse
             ,
             
             is
             to
             judge
             of
             that
             which
             is
             infinite
             ,
             by
             that
             which
             is
             finite
             ;
             betwixt
             which
             there
             is
             no
             proportion
             .
             As
             God
             is
             infinitely
             Better
             than
             the
             World
             ,
             so
             he
             is
             infinitely
             more
             Amiable
             ,
             and
             therefore
             must
             Infinitely
             more
             Love
             himself
             than
             all
             the
             World
             ;
             and
             therefore
             so
             to
             do
             ,
             is
             Infinite
             excellency
             and
             Perfection
             in
             his
             Will.
             But
             the
             out-going
             of
             his
             Will
             to
             the
             Creature
             ,
             by
             way
             of
             
               causative
               volition
            
             ,
             is
             free
             ;
             and
             conducted
             by
             that
             Wisdom
             ,
             which-knoweth
             what
             is
             fit
             ,
             and
             what
             degrees
             of
             Communication
             are
             most
             eligible
             to
             God.
             
             God
             is
             Perfect
             without
             his
             Works
             :
             He
             had
             wanted
             nothing
             if
             he
             had
             never
             made
             them
             .
             He
             will
             not
             herein
             do
             all
             that
             he
             is
             simply
             Able
             to
             do
             ,
             but
             all
             that
             his
             Wisdom
             seeth
             fittest
             to
             be
             done
             .
             He
             was
             as
             Good
             before
             he
             made
             the
             World
             as
             since
             ;
             And
             those
             that
             think
             he
             caused
             it
             eternally
             ,
             must
             confess
             him
             in
             order
             of
             Nature
             to
             be
             first
             perfect
             in
             Himself
             ,
             and
             to
             have
             more
             Goodness
             than
             all
             which
             he
             communicateth
             to
             the
             World.
             He
             was
             as
             Good
             before
             this
             present
             generation
             of
             men
             on
             Earth
             had
             any
             being
             !
             He
             is
             as
             good
             before
             he
             bringeth
             us
             to
             the
             Heavenly
             Glory
             ,
             as
             he
             will
             be
             after
             ;
             
             though
             before
             he
             did
             not
             so
             much
             good
             to
             us
             .
             It
             is
             no
             diminution
             of
             his
             Goodness
             ,
             to
             say
             ,
             that
             he
             made
             millions
             of
             Toads
             ,
             and
             Flies
             ,
             and
             Spiders
             ,
             whom
             he
             could
             have
             made
             men
             if
             he
             had
             pleased
             ;
             or
             to
             say
             ,
             that
             he
             made
             millions
             of
             Men
             ,
             whom
             he
             could
             have
             made
             Angels
             ;
             nor
             that
             he
             made
             not
             every
             Clod
             or
             Stone
             a
             Starr
             or
             Sun
             :
             nor
             that
             he
             suffereth
             men
             to
             be
             tormented
             by
             each
             others
             cruelty
             ,
             or
             by
             such
             diseases
             as
             the
             Stone
             and
             Strangury
             ,
             Convulsions
             ,
             Epilepsies
             ,
             &c.
             nor
             that
             men
             at
             last
             must
             die
             ,
             and
             their
             bodies
             rot
             and
             turn
             to
             dust
             .
             That
             these
             things
             
               are
               done
            
             ,
             is
             past
             dispute
             :
             And
             that
             
               God
               is
               good
            
             is
             past
             dispute
             :
             And
             therefore
             that
             all
             this
             is
             consistent
             with
             this
             Goodness
             ,
             is
             past
             dispute
             :
             and
             consequently
             that
             his
             goodness
             is
             not
             to
             be
             measured
             by
             so
             low
             a
             thing
             as
             humane
             or
             any
             Creature
             Interest
             .
          
           
             If
             you
             say
             ,
             that
             all
             this
             is
             hurtfull
             to
             the
             Individuals
             ,
             but
             not
             to
             the
             Vniverse
             ;
             to
             which
             it
             is
             better
             that
             there
             be
             a
             mixture
             of
             evil
             with
             good
             ,
             than
             that
             every
             part
             had
             a
             perfection
             in
             it self
             :
             I
             answer
             :
          
           
             1.
             
             It
             seemeth
             then
             that
             the
             good
             which
             you
             measure
             Gods
             goodness
             by
             ,
             is
             not
             the
             Interest
             of
             any
             individual
             Creature
             ,
             at
             least
             that
             is
             in
             this
             lower
             World.
             For
             you
             confess
             ,
             that
             the
             good
             which
             would
             make
             it
             Happy
             ,
             is
             given
             to
             it
             limitedly
             ,
             and
             with
             mixtures
             of
             permitted
             or
             inflicted
             evil
             ;
             and
             that
             God
             could
             have
             given
             them
             more
             of
             that
             goodness
             ,
             if
             he
             would
             :
             God
             could
             have
             freed
             them
             from
             pain
             and
             misery
             ;
             yea
             ,
             and
             have
             given
             the
             ignorant
             more
             knowledge
             ,
             and
             honesty
             ,
             and
             grace
             .
             So
             that
             it
             is
             not
             
               our
               interest
            
             that
             is
             the
             measure
             of
             his
             goodness
             :
             And
             if
             so
             ,
             what
             is
             it
             that
             you
             call
             the
             
               Vniversal
               interest
            
             .
             Surely
             ,
             the
             universality
             
             of
             Rational
             creatures
             ,
             hath
             no
             being
             but
             in
             the
             Individuals
             ;
             and
             if
             it
             be
             not
             the
             welfare
             of
             the
             Individuals
             ,
             which
             is
             the
             Measure
             ,
             then
             is
             it
             not
             any
             interest
             or
             welfare
             o
             the
             Vniverse
             ,
             which
             is
             of
             the
             same
             kind
             :
             and
             for
             the
             insensible
             creatures
             ,
             they
             feel
             neither
             good
             nor
             hurt
             ;
             and
             therefore
             by
             your
             Measure
             should
             be
             none
             of
             the
             Universe
             ,
             whose
             interest
             is
             the
             Measure
             .
             Therefore
             it
             must
             be
             somewhat
             above
             the
             sensible
             interest
             of
             any
             or
             all
             the
             Individuals
             ,
             which
             you
             call
             the
             
               Bonum
               Vniversitatis
            
             :
             and
             that
             can
             be
             nothing
             else
             but
             that
             state
             and
             order
             of
             the
             Vniverse
             ,
             in
             which
             it
             is
             conform
             to
             the
             Idea
             of
             the
             Divine
             Intellect
             ,
             and
             to
             the
             Volition
             of
             the
             Divine
             Will
             ,
             and
             so
             is
             fittest
             for
             him
             to
             take
             complacency
             in
             ,
             as
             being
             the
             measure
             and
             reasons
             of
             his
             own
             volitions
             and
             operations
             ,
             which
             he
             fetcheth
             not
             aliunde
             ;
             or
             at
             least
             which
             are
             unknown
             to
             such
             as
             we
             .
             No
             doubt
             but
             it
             is
             more
             for
             the
             happiness
             of
             the
             Individuals
             ,
             that
             every
             Dust
             ,
             and
             Stone
             ,
             and
             Fly
             ,
             and
             Beast
             ,
             and
             Man
             were
             an
             Angel
             :
             but
             it
             is
             not
             so
             .
          
           
             2.
             
             And
             surely
             they
             that
             believe
             the
             evil
             of
             sin
             ,
             and
             that
             God
             could
             have
             kept
             it
             out
             of
             the
             world
             ,
             and
             saved
             the
             Individuals
             from
             it
             ,
             will
             confess
             ,
             that
             man's
             interest
             is
             not
             the
             Measure
             of
             God's
             goodness
             :
             especially
             considering
             what
             consequents
             also
             follow
             sin
             ,
             both
             here
             and
             hereafter
             .
          
           
             3.
             
             And
             as
             to
             this
             lower
             part
             of
             the
             Vniverse
             ,
             how
             many
             Nations
             of
             the
             Earth
             are
             drown'd
             in
             woful
             ignorance
             and
             ungodliness
             :
             how
             few
             are
             the
             wise
             ,
             and
             good
             ,
             and
             peaceable
             ?
             When
             God
             could
             have
             sent
             them
             Learning
             ,
             and
             Teachers
             ,
             and
             Means
             of
             Reformation
             ,
             and
             have
             blessed
             all
             this
             Means
             to
             their
             deliverance
             .
             So
             that
             the
             far
             greater
             part
             of
             this
             lower
             world
             hath
             not
             so
             much
             good
             as
             God
             could
             give
             them
             ;
             and
             the
             infirmities
             of
             the
             best
             do
             cause
             their
             dolorous
             complaints
             .
          
           
             It
             is
             certain
             that
             God
             is
             infinitely
             good
             ,
             and
             that
             all
             his
             works
             also
             are
             good
             in
             their
             degree
             :
             but
             withall
             it
             is
             certain
             ,
             that
             God
             in
             himself
             is
             the
             
               Simple
               Primitive
               Good
            
             ,
             and
             that
             
               created
               goodness
            
             principally
             consisteth
             in
             a
             conformity
             to
             his
             Will
             ,
             which
             is
             the
             standard
             and
             measure
             of
             it
             .
          
           
             §
             .
             16.
             
             
               God
               as
               considered
               in
               the
               Infinite
               Perfections
               of
               his
               Nature
               and
               his
               Will
               ,
               is
               most
               Amiable
               ,
               and
               the
               object
               of
               our
               highest
               love
               .
            
          
           
             §
             .
             17.
             
             
               But
               he
               is
               not
               known
               by
               us
               in
               those
               Perfections
               ,
               as
               
               seen
               in
               themselves
               immediately
               ,
            
             
             
               but
               as
               demonstrated
               and
               glorified
               expressively
               in
               his
               works
               ,
               in
               which
               he
               shineth
               to
               us
               in
               his
               goodness
               .
            
          
           
             §
             .
             18.
             
             
               His
               works
               therefore
               are
               made
               for
               the
               apt
               revealing
               of
               himself
               as
               amiable
               to
               the
               intelligent
               part
               of
               his
               Creation
               .
            
          
           
             They
             are
             the
             Book
             in
             which
             he
             hath
             appointed
             us
             to
             read
             ,
             and
             the
             Glass
             in
             which
             he
             hath
             appointed
             us
             with
             admiration
             to
             behold
             the
             Infinite
             power
             ,
             Wisdom
             and
             Goodness
             of
             the
             Creator
             ,
             and
             in
             which
             we
             may
             see
             ,
             that
             he
             is
             not
             only
             our
             
               Chief
               Benefactor
            
             ,
             but
             the
             
               Vltimate
               Object
            
             of
             our
             Love
             ,
             and
             so
             the
             End
             of
             all
             our
             Motions
             .
          
           
             §
             .
             19.
             
             
               This
               third
               Relation
               of
               God
               to
               us
               as
               our
            
             Chief
             Good
             ,
             efficiently
             and
             finally
             ,
             
               is
               the
            
             highest
             
               and
               most
               perfective
               to
               us
               ,
               but
               is
               not
               separated
               from
               the
               former
               two
               ,
               but
               they
               are
               all
               marvelously
               conjunct
               ,
               and
               concur
               in
               the
               production
               of
               most
               of
               the
               subsequent
               effects
               of
               Gods
               providence
               .
            
          
           
             As
             the
             Elements
             are
             conjuct
             ,
             but
             not
             confounded
             in
             mixed
             bodies
             ,
             and
             in
             themselves
             ,
             are
             easily
             to
             be
             distinguished
             ,
             where
             they
             are
             not
             divided
             ,
             and
             their
             effects
             sometimes
             also
             distinct
             ,
             but
             usually
             mix'd
             as
             are
             the
             causes
             ;
             so
             is
             it
             in
             the
             case
             of
             these
             three
             Great
             Relations
             :
             though
             God's
             Propriety
             extend
             further
             than
             his
             Government
             ;
             because
             Inanimates
             and
             Bruites
             are
             capable
             of
             one
             ,
             and
             not
             of
             the
             other
             ;
             yet
             as
             to
             the
             Rational
             Creatures
             ,
             they
             are
             in
             reality
             of
             the
             same
             extent
             .
             God
             is
             as
             to
             Right
             the
             Owner
             and
             the
             Ruler
             of
             all
             the
             world
             ,
             and
             also
             their
             real
             Benefactor
             ,
             and
             
               quoad
               debitum
            
             their
             ultimate
             end
             .
             But
             as
             to
             consent
             ,
             on
             their
             parts
             ,
             none
             but
             the
             godly
             give
             up
             themselves
             to
             him
             in
             any
             one
             of
             these
             Relations
             .
             In
             order
             of
             Nature
             ,
             God
             is
             first
             our
             Owner
             ,
             and
             then
             our
             Ruler
             ,
             and
             our
             chief
             Good
             or
             End.
             His
             work
             in
             the
             first
             Relation
             ,
             is
             Arbitrary
             Disposal
             of
             us
             ;
             his
             work
             in
             the
             second
             is
             to
             Govern
             us
             ;
             and
             in
             the
             third
             ,
             Attraction
             and
             Felicitating
             .
             But
             he
             so
             Disposeth
             of
             us
             ,
             as
             never
             to
             cross
             his
             rules
             of
             Government
             ;
             and
             so
             governeth
             us
             ,
             as
             never
             to
             cross
             his
             absolute
             Propriety
             ;
             and
             attracteth
             and
             felicitateth
             us
             in
             concent
             with
             his
             Premiant
             act
             of
             Government
             ;
             and
             all
             sweetly
             and
             wonderfully
             conspire
             the
             perfection
             of
             his
             works
             .
          
           
             §
             .
             20.
             
             
               All
               these
               Relations
               are
               oft
               summed
               up
               in
               one
               name
               ,
               which
               principally
               importeth
               the
               last
               ,
               which
               is
               the
               persective
               Relation
               ,
               
               but
               truly
               includeth
               both
               the
               former
               :
               and
               that
               is
               ,
            
             
             
               That
               GOD
               is
               Our
               FATHER
            
             .
          
           
             As
             the
             Rational
             Soul
             doth
             ever
             include
             the
             Sensitive
             and
             Vegetative
             Faculties
             ,
             so
             doth
             God's
             Fatherly
             Relation
             to
             us
             include
             his
             Dominion
             and
             Government
             .
             A
             Father
             is
             thus
             a
             kind
             of
             Image
             of
             God
             in
             this
             Relation
             :
             For
             ,
             1.
             he
             hath
             a
             certain
             Propriety
             in
             his
             children
             .
             2.
             
             He
             is
             by
             nature
             their
             
               rightful
               Governour
            
             .
             3.
             
             He
             is
             their
             Benefactor
             ,
             (
             for
             they
             are
             beholden
             to
             him
             for
             their
             being
             and
             well-being
             )
             Nature
             causeth
             him
             to
             love
             them
             ,
             and
             bindeth
             them
             again
             to
             love
             him
             .
             And
             the
             Title
             
               [
               OVR
               FATHER
               which
               art
               in
               Heaven
               ]
            
             includeth
             all
             these
             Divine
             Relations
             to
             us
             ,
             but
             specially
             expresseth
             the
             Love
             and
             Graciousness
             of
             God
             to
             us
             .
          
           
             Obj.
             
               But
               I
               must
               go
               against
               the
               sense
               of
               most
               of
               the
               world
               ,
               if
               I
               take
               God
               to
               be
               infinitely
               or
               perfectly
               good
               :
               for
            
             operari
             sequitur
             esse
             :
             
               He
               that
               is
            
             perfectly
             good
             ,
             
               will
               perfectly
               do
               good
               .
               But
               do
               we
               not
               see
               and
               feel
               what
               you
               said
               before
               .
               The
               world
               is
               but
               as
               a
               wilderness
               ,
               and
               the
               life
               of
               man
               a
               misery
               !
               We
               come
               into
               the
               world
               in
               weakness
               ,
               and
               in
               a
               case
               in
               which
               we
               cannot
               help
               our selves
               ,
               but
               are
               a
               pity
               and
               trouble
               to
               others
               :
               we
               are
               their
               trouble
               that
               breed
               us
               and
               bring
               us
               up
               :
               we
               are
               vexed
               with
               unsatisfied
               desires
               ,
               with
               troubling
               passions
               ,
               with
               tormenting
               pains
               ,
               and
               languishing
               weakness
               ,
               and
               enemies
               malice
               ;
               with
               poverty
               and
               care
               ;
               with
               losses
               and
               crosses
               ,
               and
               shame
               and
               grief
               ;
               with
               hard
               labour
               and
               studies
               ,
               with
               the
               injuries
               and
               spectacles
               of
               a
               Bedlam
               world
               ,
               and
               with
               fears
               of
               death
               ,
               and
               death
               at
               last
               !
               Our
               enemies
               are
               our
               trouble
               ,
               our
               friends
               are
               our
               trouble
               :
               our
               Rulers
               are
               our
               trouble
               ,
               and
               our
               inferiours
               ,
               children
               and
               servants
               are
               our
               trouble
               :
               our
               possessions
               are
               our
               trouble
               ,
               and
               so
               are
               our
               wants
               .
               And
               is
               all
               this
               the
               effect
               of
            
             perfect
             Goodness
             ?
             
               And
               the
               poor
               Bruits
               seem
               more
               miserable
               than
               we
               !
               they
               labour
               ,
               and
               hunger
               ,
               and
               die
               at
               last
               to
               serve
               our
               will
               !
               we
               beat
               them
               ,
               use
               them
               and
               abuse
               them
               at
               our
               pleasure
               !
               And
               all
               the
               Inanimates
               have
               no
               sense
               of
               any
               good
               !
               and
               which
               is
               worst
               of
               all
               ,
               the
               world
               is
               like
               a
               Dungeon
               of
               ignorance
               ,
               like
               an
               Hospital
               of
               mad-men
               for
               folly
               and
               distractedness
               ;
               like
               a
               band
               of
               Robbers
               for
               injury
               and
               violence
               ,
               like
               Tygers
               for
               cruelty
               ,
               like
               snarling
               Dogs
               for
               contention
               ,
               and
               ,
               in
               a
               word
               ,
               like
               Hell
               for
               wickedness
               .
               
               What
               else
               sets
               the
               world
               together
               by
               the
               ears
               in
               wars
               and
               bloudshed
               in
               all
               generations
               !
               what
               maketh
               peace-makers
               the
               most
               neglected
               men
               ?
               what
               maketh
               vertue
               and
               piety
               the
               mark
               of
               persecution
               and
               of
               common
               scorn
               ?
               how
               small
               a
               part
               of
               the
               world
               hath
               knowledge
               or
               piety
               ?
               And
               you
               tell
               us
               of
               a
               Hell
               for
               most
               at
               last
               .
               Is
               all
               this
               the
               fruit
               of
            
             perfect
             Goodness
             .
             
               These
               thoughts
               have
               seriously
               troubled
               some
               .
            
          
           
             Answ
             .
             He
             that
             will
             ever
             come
             to
             knowledge
             ,
             must
             begin
             at
             the
             first
             Fundamental
             Truths
             ,
             and
             in
             his
             enquiry
             proceed
             to
             lesser
             Superstructures
             ,
             and
             reduce
             uncertainties
             and
             difficulties
             to
             those
             points
             which
             are
             sure
             and
             plain
             ,
             and
             not
             cast
             away
             the
             
               plainest
               certain
               truths
            
             ,
             because
             they
             over-take
             some
             difficulties
             beyond
             them
             .
             The
             true
             method
             of
             enquiry
             is
             ,
             that
             we
             first
             try
             
               whether
               there
               be
               a
               God
               that
               is
               perfectly
               Good
               or
               not
               :
            
             If
             this
             be
             once
             proved
             beyond
             all
             controversie
             ,
             then
             all
             that
             followeth
             is
             certainly
             reconcilable
             to
             it
             :
             for
             Truth
             and
             Truth
             is
             not
             contradictory
             .
             Now
             that
             God
             is
             
               perfectly
               Good
            
             hath
             been
             fully
             proved
             before
             :
             He
             that
             giveth
             to
             all
             the
             world
             ,
             both
             Heaven
             ,
             and
             Earth
             ,
             and
             all
             the
             Orbs
             ,
             all
             that
             Good
             ,
             whether
             Natural
             ,
             Gracious
             or
             Glorious
             ,
             which
             they
             possess
             ,
             is
             certainly
             Himself
             better
             than
             all
             the
             world
             :
             for
             he
             cannot
             give
             more
             Goodness
             than
             he
             hath
             :
             this
             is
             not
             to
             be
             denied
             by
             any
             man
             of
             reason
             :
             therefore
             it
             is
             proved
             that
             God
             is
             perfectly
             Good.
             
             Besides
             ,
             his
             Perfections
             must
             needs
             be
             proportionable
             :
             we
             know
             that
             he
             is
             Eternal
             ,
             as
             is
             unquestionably
             demonstrated
             :
             we
             see
             by
             the
             wonderful
             frame
             of
             Nature
             ,
             that
             he
             is
             Omnipotent
             and
             Omniscient
             :
             and
             then
             it
             must
             needs
             be
             ,
             that
             his
             Goodness
             must
             be
             commensurate
             with
             the
             rest
             .
          
           
             Therefore
             to
             come
             back
             again
             upon
             every
             consequent
             which
             you
             understand
             not
             ,
             and
             to
             deny
             a
             fundamental
             principle
             ,
             which
             hath
             been
             undeniably
             demonstrated
             ;
             this
             is
             but
             to
             resolve
             that
             you
             will
             not
             know
             .
             By
             this
             course
             you
             may
             deny
             any
             demonstrated
             truth
             in
             Mathematicks
             ,
             when
             you
             meet
             with
             difficulties
             among
             the
             superstructed
             consequents
             .
          
           
             Let
             us
             therefore
             methodically
             proceed
             :
             We
             have
             proved
             that
             God
             is
             the
             cause
             of
             all
             the
             Goodness
             in
             the
             world
             ,
             in
             Heaven
             and
             Earth
             ,
             and
             therefore
             must
             needs
             be
             Best
             himself
             .
             And
             it
             is
             certain
             ,
             that
             all
             the
             sins
             and
             calamities
             which
             you
             mention
             are
             in
             the
             world
             ,
             and
             that
             the
             creature
             hath
             all
             
             those
             imperfections
             :
             
             therefore
             it
             is
             certain
             that
             these
             two
             Verities
             are
             consistent
             ,
             what
             ever
             difficulty
             appeareth
             to
             you
             in
             the
             reconciling
             them
             .
             Thus
             far
             there
             is
             no
             matter
             of
             doubt
             .
             And
             next
             we
             are
             therefore
             certain
             ,
             that
             the
             Measure
             of
             God's
             Goodness
             is
             not
             to
             be
             taken
             from
             the
             Creatures
             interest
             .
             And
             yet
             we
             know
             that
             his
             Goodness
             inclineth
             him
             to
             communicate
             goodness
             and
             felicity
             to
             his
             creatures
             :
             for
             all
             the
             Good
             in
             the
             world
             is
             from
             him
             .
             It
             remaineth
             therefore
             ,
             that
             he
             
               is
               good
               ,
               necessarily
            
             and
             perfectly
             :
             and
             that
             he
             doth
             all
             well
             whatsoever
             he
             doth
             :
             and
             that
             there
             is
             in
             the
             Creature
             a
             higher
             Goodness
             than
             its
             own
             felicity
             ,
             even
             the
             Image
             of
             God's
             Power
             ,
             Wisdom
             and
             Goodness
             ,
             in
             which
             his
             Holiness
             and
             Justice
             have
             their
             place
             .
             And
             that
             this
             Goodness
             of
             the
             Universe
             (
             which
             consisteth
             in
             the
             Glorious
             appearances
             of
             God
             in
             it
             ,
             and
             the
             suitableness
             of
             all
             to
             his
             Will
             and
             Wisdom
             )
             includeth
             all
             things
             except
             sin
             ,
             which
             are
             contained
             in
             your
             objection
             ;
             and
             that
             punishment
             of
             sinners
             ,
             though
             it
             be
             
               malum
               physicum
            
             to
             them
             ,
             is
             a
             moral
             good
             ,
             and
             glorifieth
             God's
             Justice
             and
             Holiness
             :
             and
             even
             the
             permission
             of
             sin
             it self
             is
             good
             ,
             though
             the
             sin
             be
             bad
             .
             And
             yet
             that
             God
             will
             also
             glorifie
             that
             part
             of
             his
             Goodness
             which
             consisteth
             in
             Benignity
             ;
             for
             he
             hath
             an
             
               amor
               beneficentiae
            
             ,
             of
             which
             the
             creature
             only
             is
             the
             object
             ;
             but
             of
             his
             
               amor
               complacentiae
            
             he
             himself
             is
             the
             chief
             object
             ,
             and
             the
             creature
             but
             the
             secondary
             ,
             so
             far
             as
             it
             participateth
             of
             Goodness
             .
             (
             And
             Complacency
             is
             the
             essential
             act
             of
             Love.
             )
             Think
             but
             what
             a
             wonderful
             Fabrick
             he
             hath
             made
             of
             all
             the
             Orbs
             ,
             composed
             into
             One
             World
             !
             and
             can
             you
             possibly
             have
             narrow
             thoughts
             of
             his
             Goodness
             ?
             He
             hath
             placed
             more
             Physical
             Goodness
             in
             the
             nature
             of
             one
             silly
             Bird
             ,
             or
             Fly
             ,
             or
             Worm
             ,
             than
             humane
             wit
             is
             able
             to
             find
             out
             ;
             much
             more
             in
             Plants
             ,
             in
             Beasts
             ,
             in
             Men
             ,
             in
             Sea
             and
             Land
             ,
             in
             the
             Sun
             ,
             and
             fixed
             Stars
             ,
             and
             Planets
             :
             Our
             understandings
             are
             not
             acquainted
             with
             the
             thousandth
             thousandth
             thousandth
             part
             of
             the
             Physical
             goodness
             which
             he
             hath
             put
             into
             his
             creatures
             :
             there
             may
             be
             more
             of
             the
             wonderful
             skill
             ,
             and
             power
             ,
             and
             goodness
             of
             God
             ,
             laid
             out
             on
             one
             of
             those
             Stars
             ,
             that
             seems
             smallest
             to
             our
             sight
             ,
             than
             millions
             of
             humane
             intellects
             ,
             if
             united
             ,
             were
             able
             to
             comprehend
             .
             And
             who
             knoweth
             the
             number
             any
             more
             than
             the
             magnitude
             and
             excellency
             of
             those
             Stars
             .
             What
             man
             
             can
             once
             look
             up
             towards
             the
             Firmament
             in
             a
             Star
             light
             night
             ,
             
             or
             once
             read
             a
             Treatise
             of
             Astronomy
             ,
             and
             then
             compare
             it
             with
             his
             Geography
             ,
             and
             compare
             those
             far
             more
             excellent
             Orbs
             with
             this
             narrower
             and
             darker
             world
             we
             live
             in
             ,
             and
             not
             be
             wrapt
             up
             into
             the
             astonishing
             admiration
             of
             the
             Power
             ,
             Wisdom
             and
             Goodness
             of
             the
             Creator
             ?
             When
             the
             anatomizing
             of
             the
             body
             of
             one
             man
             or
             beast
             might
             wrap
             up
             any
             considerate
             man
             into
             Galen's
             admiration
             and
             praises
             of
             the
             Maker
             !
             and
             how
             many
             myriades
             of
             such
             bodies
             hath
             God
             created
             ?
             and
             how
             much
             more
             excellent
             are
             the
             forms
             or
             souls
             than
             any
             of
             those
             bodies
             ?
             And
             how
             little
             know
             we
             how
             incomparably
             more
             excellent
             the
             nature
             of
             Angels
             may
             be
             than
             ours
             ?
             and
             what
             glorious
             Beings
             may
             inhabit
             the
             more
             glorious
             Orbs
             ?
             and
             yet
             can
             you
             think
             meanly
             of
             the
             Creator's
             Goodness
             ?
          
           
             O
             but
             you
             say
             ,
             that
             all
             these
             lower
             Creatures
             have
             still
             the
             forementioned
             sorrows
             and
             imperfections
             .
          
           
             I
             answer
             you
             ,
             1.
             
             They
             were
             not
             made
             Gods
             ,
             but
             Creatures
             ,
             and
             therefore
             were
             not
             to
             be
             perfect
             .
             2.
             
             It
             is
             the
             corrupt
             and
             blinded
             sensual
             mind
             which
             crieth
             out
             for
             want
             of
             
               sensible
               pleasure
            
             ,
             and
             can
             see
             no
             goodness
             in
             any
             thing
             but
             this
             :
             but
             true
             reason
             telleth
             any
             man
             that
             hath
             it
             ,
             that
             our
             
               sensible
               pleasure
            
             is
             a
             thing
             too
             low
             to
             be
             the
             highest
             excellency
             of
             the
             creature
             ,
             and
             to
             be
             the
             ultimate
             end
             of
             God
             :
             and
             that
             the
             glory
             of
             the
             whole
             world
             ,
             even
             the
             inanimate
             parts
             as
             well
             as
             the
             animate
             ,
             shewing
             the
             glory
             of
             the
             Infinite
             Creator
             is
             the
             excellency
             of
             the
             world
             .
             What
             if
             the
             Sun
             ,
             and
             Stars
             ,
             and
             Earth
             ,
             and
             Sea
             ,
             the
             Fire
             and
             Air
             have
             no
             feeling
             ;
             have
             they
             therefore
             no
             goodness
             but
             what
             is
             a
             Means
             to
             the
             sensible
             delights
             of
             lower
             things
             ?
             Hath
             a
             Worm
             more
             goodness
             than
             the
             Sun
             ,
             if
             it
             have
             more
             feeling
             ?
             These
             are
             the
             madnesses
             of
             sensual
             men
             .
             May
             not
             an
             excellent
             Limner
             ,
             Watch-maker
             ,
             or
             other
             Artificer
             ,
             make
             a
             Picture
             ,
             a
             Watch
             ,
             or
             Musical
             Instrument
             ,
             meerly
             for
             his
             own
             delight
             ?
             and
             may
             he
             not
             delight
             in
             the
             excellency
             of
             it
             ,
             though
             you
             imagine
             him
             to
             have
             no
             need
             of
             it
             ,
             or
             of
             the
             delight
             ?
             And
             what
             is
             the
             excellency
             of
             such
             a
             Picture
             ,
             but
             to
             be
             the
             full
             demonstration
             of
             the
             Author's
             skill
             ,
             in
             the
             most
             full
             representation
             of
             the
             thing
             resembled
             ?
             Will
             you
             say
             that
             he
             hath
             done
             no
             good
             ,
             because
             he
             made
             not
             his
             Picture
             sensible
             ,
             and
             made
             not
             
             
               its
               pleasure
            
             his
             ultimate
             end
             ?
             Those
             things
             which
             in
             particulars
             we
             call
             Bad
             ,
             are
             Good
             as
             they
             are
             parts
             of
             the
             Universal
             frame
             ;
             as
             many
             darknings
             and
             shadowings
             in
             a
             Picture
             may
             conduce
             to
             make
             it
             beautiful
             .
             The
             eye
             is
             a
             more
             excellent
             part
             of
             the
             body
             than
             a
             finger
             or
             a
             tooth
             ;
             and
             yet
             it
             maketh
             to
             the
             perfection
             of
             the
             whole
             that
             there
             be
             fingers
             and
             teeth
             ,
             as
             well
             as
             eyes
             :
             So
             it
             doth
             to
             the
             perfection
             of
             the
             world
             ,
             that
             there
             be
             Men
             ,
             and
             Beasts
             ,
             and
             Plants
             ,
             as
             well
             as
             Angels
             ;
             and
             poor
             men
             as
             well
             as
             rich
             ,
             and
             sick
             man
             as
             well
             as
             sound
             ,
             and
             pain
             as
             well
             as
             pleasure
             .
             Our
             narrow
             sight
             that
             looketh
             but
             on
             a
             spot
             or
             parcel
             of
             God's
             work
             at
             once
             ,
             doth
             judge
             according
             to
             the
             particular
             interest
             of
             that
             parcel
             ,
             (
             and
             so
             we
             would
             have
             no
             variety
             in
             the
             world
             ,
             but
             every
             thing
             of
             that
             species
             which
             we
             think
             best
             )
             ;
             But
             God
             seeth
             all
             his
             works
             at
             once
             ,
             
               uno
               intuitu
            
             ,
             and
             therefore
             seeth
             what
             is
             best
             in
             reference
             to
             the
             glory
             of
             the
             Universe
             ;
             and
             seeth
             what
             variety
             is
             beautiful
             ,
             and
             what
             each
             part
             should
             be
             according
             to
             the
             office
             and
             order
             of
             its
             place
             .
          
           
             And
             3.
             doth
             not
             your
             own
             experience
             reprehend
             your
             own
             complaint
             as
             guilty
             of
             contradiction
             ?
             You
             would
             have
             all
             things
             fitted
             to
             your
             particular
             interest
             ,
             or
             else
             you
             think
             God
             is
             not
             good
             enough
             to
             you
             :
             and
             may
             not
             every
             other
             creature
             say
             the
             same
             as
             justly
             as
             you
             .
             And
             then
             how
             would
             you
             have
             a
             Horse
             to
             carry
             you
             ,
             an
             Ox
             to
             plow
             for
             you
             ,
             a
             Dog
             to
             hunt
             for
             you
             ,
             a
             Hare
             or
             Partridge
             to
             be
             hunted
             ;
             yea
             ,
             a
             bit
             of
             flesh
             to
             nourish
             you
             ,
             yea
             ,
             or
             the
             fruit
             of
             trees
             and
             plants
             ,
             yea
             ,
             or
             the
             earth
             to
             bear
             you
             ,
             or
             the
             air
             to
             breath
             in
             ,
             or
             the
             water
             to
             refresh
             you
             .
             
             For
             every
             one
             of
             these
             might
             expect
             to
             be
             advanced
             to
             be
             as
             high
             in
             sensual
             pleasure
             as
             you
             .
          
           
             He
             that
             compareth
             (
             as
             aforesaid
             )
             the
             Elements
             and
             Orbs
             which
             have
             no
             sense
             ,
             with
             a
             Worm
             that
             hath
             it
             ,
             will
             think
             that
             sense
             hath
             blinded
             reason
             ,
             when
             it
             is
             so
             overvalued
             ,
             as
             to
             be
             thought
             the
             most
             excellent
             thing
             ,
             or
             a
             meet
             measure
             of
             the
             goodness
             of
             the
             Creator
             .
          
           
             4.
             
             Most
             of
             the
             calamities
             of
             the
             Rational
             creature
             which
             you
             mention
             ,
             are
             sin
             ,
             and
             the
             fruits
             of
             sin
             :
             and
             when
             Man
             bringeth
             in
             sin
             ,
             it
             is
             good
             that
             God
             should
             bring
             in
             punishment
             .
             It
             is
             an
             act
             of
             Justice
             ,
             and
             declareth
             his
             Holiness
             ,
             and
             warneth
             others
             .
             Therefore
             all
             your
             complaints
             against
             these
             
             penal
             evils
             ,
             should
             be
             turned
             only
             against
             the
             sinner
             ,
             and
             all
             should
             be
             turned
             to
             the
             praise
             of
             the
             righteous
             Governour
             of
             the
             world
             .
          
           
             5.
             
             And
             as
             for
             the
             sin
             it self
             ,
             which
             hath
             depraved
             the
             world
             as
             fouly
             as
             you
             describe
             it
             ,
             it
             is
             none
             of
             the
             work
             of
             God
             at
             all
             ;
             If
             you
             say
             ,
             
             that
             he
             might
             have
             prevented
             it
             if
             he
             had
             pleased
             ;
             I
             answer
             ,
             He
             hath
             declared
             his
             detestation
             of
             it
             :
             as
             our
             Ruler
             he
             hath
             forbidden
             it
             :
             he
             deterreth
             men
             from
             it
             by
             his
             sorest
             threatnings
             :
             he
             allureth
             them
             from
             it
             by
             his
             richest
             promises
             of
             reward
             :
             he
             appointeth
             Kings
             and
             Magistrates
             to
             suppress
             it
             by
             corporal
             penalties
             .
             This
             and
             much
             more
             he
             doth
             against
             it
             ,
             and
             more
             he
             could
             do
             ,
             which
             should
             prove
             effectual
             ;
             but
             his
             wisdom
             saw
             it
             not
             meet
             ,
             nor
             conducible
             to
             the
             glory
             of
             the
             Universe
             ,
             to
             make
             all
             Moral
             Agents
             of
             one
             size
             ,
             any
             more
             than
             all
             Natural
             Agents
             :
             and
             therefore
             he
             made
             not
             man
             indefectible
             .
             Do
             you
             think
             that
             [
             a
             Rational
             creature
             with
             free-will
             ,
             being
             the
             Lord
             of
             its
             own
             acts
             ,
             and
             a
             self-determining
             Principle
             ,
             to
             act
             without
             force
             ]
             is
             not
             a
             thing
             which
             God
             may
             make
             and
             take
             delight
             in
             ?
             as
             well
             as
             a
             Watch-maker
             taketh
             delight
             to
             make
             a
             Clock
             that
             shall
             go
             of
             it self
             ,
             without
             his
             continued
             motion
             ,
             (
             and
             the
             longer
             he
             can
             make
             it
             go
             without
             him
             ,
             and
             so
             the
             liker
             to
             himself
             ,
             the
             more
             excellent
             he
             thinks
             his
             work
             .
             )
             If
             God
             may
             make
             such
             a
             free-agent
             ,
             then
             is
             it
             no
             impeachment
             to
             his
             goodness
             ,
             if
             it
             abuse
             its
             freedom
             unto
             sin
             ;
             especially
             when
             he
             will
             over-rule
             even
             that
             sin
             ,
             so
             far
             as
             to
             bring
             good
             out
             of
             it
             by
             accident
             .
          
           
             And
             lastly
             ,
             as
             for
             all
             the
             objections
             from
             sin
             and
             misery
             against
             God's
             goodness
             ;
             I
             answer
             you
             with
             those
             Questions
             .
             Do
             you
             know
             what
             number
             the
             holy
             and
             glorious
             Angels
             are
             ,
             in
             comparison
             both
             of
             wicked
             men
             and
             Devils
             ?
             Whether
             they
             may
             not
             be
             ten
             thousand
             to
             one
             ?
             Do
             you
             know
             how
             many
             thousand
             fixed
             Stars
             there
             are
             ,
             besides
             Planets
             ?
             Do
             you
             know
             whether
             they
             are
             all
             Suns
             ?
             and
             how
             much
             bigger
             they
             are
             than
             the
             Earth
             ?
             and
             how
             much
             more
             glorious
             ?
             Do
             you
             know
             whether
             they
             are
             all
             inhabited
             or
             not
             ?
             (
             when
             you
             see
             almost
             no
             place
             on
             Earth
             uninhabited
             ,
             not
             so
             much
             as
             Water
             and
             Air
             )
             Do
             you
             know
             whether
             those
             thousands
             of
             more
             glorious
             Orbs
             have
             not
             inhabitants
             answerable
             to
             their
             greatness
             and
             glory
             ,
             beyond
             the
             inhabitants
             of
             this
             darker
             Orb
             ?
             Do
             you
             know
             whether
             sin
             and
             sorrow
             be
             not
             
             kept
             out
             there
             ,
             and
             confined
             to
             this
             ,
             and
             some
             few
             such
             obscurer
             receptacles
             ?
             Do
             you
             know
             the
             degrees
             of
             holiness
             and
             Glory
             which
             those
             superiour
             Inhabitants
             possess
             ?
             And
             do
             you
             know
             that
             all
             these
             things
             set
             together
             ,
             the
             demonstration
             of
             Gods
             goodness
             by
             the
             way
             of
             Beneficence
             ,
             is
             not
             ten
             thousand
             times
             beyond
             the
             demonstrations
             of
             it
             in
             the
             way
             of
             Justice
             ,
             and
             all
             the
             other
             sorrows
             that
             you
             complain
             of
             ?
             Till
             you
             know
             all
             these
             ,
             do
             not
             think
             your selves
             meet
             ,
             from
             your
             sensible
             troubles
             ,
             to
             argue
             against
             that
             
               Infinite
               goodness
            
             ,
             which
             demonstrateth
             it self
             so
             unquestionably
             to
             all
             ,
             by
             all
             the
             Goodness
             of
             the
             whole
             Creation
             .
          
           
             I
             may
             boldly
             then
             conclude
             ,
             that
             GOD
             is
             OUR
             FATHER
             ,
             our
             CHIEF
             GOOD
             ,
             our
             CHIEF
             BENEFACTOR
             ,
             and
             ULTIMATE
             END
             .
          
           
             And
             so
             that
             
               in
               sensu
               plenissimo
            
             ,
             THERE
             IS
             A
             GOD
             ;
             that
             word
             comprehending
             both
             the
             foresaid
             Trinity
             of
             Principles
             in
             the
             Unity
             of
             his
             Essence
             ,
             and
             the
             Trinity
             of
             Relations
             ,
             in
             the
             Unity
             of
             the
             Relation
             of
             our
             CREATOR
             .
          
        
         
           
             CHAP.
             XII
             .
             III.
             Of
             Man's
             Relation
             to
             GOD
             ,
             as
             he
             is
             our
             FATHER
             ,
             or
             our
             Chief
             Good
             ;
             and
             of
             our
             Duty
             in
             that
             Relation
             .
          
           
             §
             .
             1.
             
             
               GOD
               being
               to
               Man
               Efficiently
               and
               finally
               ,
               his
            
             Chief
             ,
             
               yea
               ,
               his
            
             Total
             Good
             ,
             
               as
               is
               declared
               ;
               it
               must
               needs
               follow
               that
               Man
               is
               by
               immediate
               resultancy
               related
               to
               Him
               as
               his
            
             Total
             Beneficiary
             ,
             and
             Recipient
             
               of
               his
               benefits
               ;
               and
               oweth
               him
               all
               that
               which
            
             Goodness
             
               conjunct
               with
            
             Soveraignty
             and
             Dominion
             
               can
               oblige
               him
               to
            
             .
          
           
             Whether
             all
             Obligation
             ,
             which
             is
             truly
             Moral
             ,
             to
             a
             Duty
             ,
             do
             arise
             from
             Soveraignty
             and
             Rule
             ,
             and
             belong
             to
             us
             as
             Subjects
             only
             ,
             in
             the
             neerest
             formal
             sense
             ?
             Or
             whether
             Benefits
             simply
             without
             any
             respect
             to
             Government
             and
             Subjection
             ,
             may
             be
             said
             to
             oblige
             to
             Moral
             Duty
             as
             such
             ,
             is
             a
             Question
             that
             I
             am
             not
             concerned
             to
             determine
             ;
             as
             long
             as
             God
             is
             both
             Governour
             and
             Benefactor
             ,
             and
             his
             Government
             may
             give
             the
             formal
             moral
             obligation
             ,
             as
             his
             Benefits
             provide
             the
             
             greatest
             Materials
             of
             the
             Duty
             .
             Though
             this
             much
             I
             may
             say
             to
             it
             ,
             that
             I
             cannot
             see
             but
             the
             Duty
             of
             a
             Beneficiary
             as
             such
             ,
             may
             be
             called
             moral
             ,
             as
             well
             as
             the
             Duty
             of
             a
             Subject
             as
             such
             :
             And
             if
             it
             were
             supposed
             that
             two
             men
             were
             
               absolutely
               equals
            
             as
             to
             any
             subjection
             ,
             and
             that
             one
             of
             them
             should
             by
             kindness
             exceedingly
             oblige
             the
             other
             ,
             all
             will
             acknowledge
             ingratitude
             to
             be
             an
             unnatural
             thing
             :
             and
             why
             that
             vice
             may
             not
             be
             called
             properly
             morall
             in
             a
             
               rational
               free
            
             agent
             ,
             I
             am
             not
             yet
             convinced
             .
             You
             will
             say
             ,
             It
             's
             true
             ;
             but
             that
             is
             because
             that
             both
             those
             men
             are
             Subjects
             to
             God
             ,
             whose
             Law
             obligeth
             them
             both
             to
             Gratitude
             ,
             and
             therefore
             Ingratitude
             is
             a
             sin
             only
             as
             against
             the
             Law
             of
             God
             in
             Nature
             .
             To
             which
             I
             reply
             ,
             that
             I
             grant
             Gods
             Law
             of
             Nature
             maketh
             Ingratitude
             a
             sin
             :
             and
             I
             grant
             that
             a
             Law
             is
             properly
             the
             instrument
             of
             a
             Governour
             as
             such
             :
             and
             so
             as
             Ingratitude
             is
             the
             violation
             of
             a
             Law
             ,
             it
             is
             only
             a
             sin
             against
             Government
             as
             such
             .
             But
             I
             question
             whether
             as
             Love
             is
             somewhat
             different
             from
             Wisdom
             and
             Power
             ,
             and
             as
             a
             Benefactor
             and
             an
             
               attractive
               good
            
             hath
             the
             highest
             and
             a
             peculiar
             kinde
             of
             obligation
             ,
             so
             there
             be
             not
             something
             put
             by
             God
             into
             our
             Nature
             ,
             which
             though
             it
             be
             not
             formally
             a
             Law
             ,
             yet
             is
             as
             obligatory
             ,
             and
             as
             much
             if
             not
             more
             than
             a
             Law
             ,
             which
             maketh
             it
             more
             than
             the
             Duty
             of
             a
             Subject
             ,
             to
             answer
             love
             and
             goodness
             with
             gratitude
             and
             love
             :
             so
             that
             if
             
               per
               impossibile
            
             you
             suppose
             that
             we
             had
             no
             other
             obligation
             to
             God
             but
             this
             of
             love
             and
             goodness
             (
             or
             abstract
             this
             from
             the
             rest
             )
             I
             question
             whether
             it
             be
             not
             most
             eminently
             morall
             ,
             and
             whether
             the
             performance
             of
             it
             do
             not
             morally
             fit
             us
             for
             the
             highest
             benefits
             ,
             and
             felicity
             ,
             and
             the
             violation
             of
             it
             merit
             not
             ,
             (
             morally
             )
             the
             rejections
             of
             our
             great
             Benefactor
             ,
             and
             the
             withdrawing
             of
             all
             his
             favours
             to
             our
             undoing
             .
             But
             this
             Controversie
             my
             Cause
             is
             not
             much
             concerned
             in
             ,
             as
             I
             have
             said
             ,
             because
             the
             same
             God
             is
             our
             Soveraign
             also
             .
          
           
             §
             .
             2.
             
             
               The
               duty
               which
               we
               specially
               owe
               to
               God
               in
               this
               highest
               Relation
               is
               LOVE
               :
               which
            
             as
             such
             
               is
               above
               obedience
               as
               such
            
             .
          
           
             The
             difference
             of
             Understandings
             and
             Wills
             requireth
             Government
             and
             obedience
             ,
             that
             the
             understanding
             and
             will
             of
             the
             superiour
             may
             be
             a
             Rule
             to
             the
             subjects
             :
             But
             LOVE
             is
             a
             Concord
             of
             Wills
             ;
             and
             so
             farr
             as
             LOVE
             hath
             caused
             a
             concord
             ,
             
             there
             is
             no
             use
             for
             Government
             by
             Laws
             and
             Penalties
             :
             
             And
             therefore
             the
             Law
             is
             not
             made
             for
             a
             Righteous
             man
             as
             such
             ,
             that
             is
             ,
             so
             far
             as
             Love
             hath
             united
             his
             Soul
             to
             Virtue
             ,
             and
             separated
             it
             from
             sin
             ,
             he
             need
             not
             to
             be
             constrained
             or
             restrained
             by
             any
             Penal
             Laws
             :
             no
             more
             than
             men
             need
             a
             Law
             to
             command
             them
             to
             eat
             and
             drink
             ,
             and
             preserve
             their
             lives
             ,
             and
             forbear
             self-destruction
             .
             But
             so
             far
             as
             any
             man
             is
             unrighteous
             or
             ungodly
             ,
             that
             is
             ,
             hath
             a
             will
             to
             sin
             ,
             or
             cross
             or
             averse
             to
             Goodness
             ,
             so
             far
             he
             needeth
             a
             penal
             Law
             :
             which
             therefore
             all
             need
             while
             they
             remain
             imperfect
             .
          
           
             Nature
             hath
             made
             Love
             and
             Goodness
             like
             the
             Iron
             and
             the
             Load-stone
             .
             The
             Vnderstanding
             doth
             not
             so
             ponderously
             incline
             to
             Truth
             ,
             as
             the
             Will
             doth
             naturally
             to
             Good.
             For
             this
             being
             the
             perfect
             act
             of
             the
             Soul
             ,
             the
             whole
             inclination
             of
             Nature
             goeth
             after
             it
             .
             Therefore
             Love
             is
             the
             highest
             duty
             or
             noblest
             act
             of
             the
             Soul
             of
             Man
             ;
             the
             end
             and
             perfection
             of
             all
             the
             rest
             .
          
           
             §
             .
             3.
             
             
               The
               essential
               act
               of
               this
               LOVE
               is
               COMPLACENCIE
               ;
               or
               the
               Pleasedness
               of
               the
               minde
               in
               a
               suitable
               Good
               :
               But
               it
               hath
               divers
               effects
               ,
               concomitants
               and
               accidents
               ,
               from
               whence
               it
               borroweth
               divers
               Names
               .
            
          
           
             §
             .
             4.
             
             
               The
               LOVE
               of
            
             Benevolence
             ,
             
               as
               it
               worketh
               towards
               the
               felicity
               of
               another
               ,
               is
               the
               Love
               of
               God
               to
               man
               ,
               who
               needeth
               him
               ;
               but
               not
               of
               Man
               to
               God
               ,
               who
               is
               above
               our
               benefits
               ,
               and
               needeth
               nothing
               .
            
          
           
             §
             .
             5.
             
             Our
             LOVE
             
               to
               God
               ,
               respecteth
               him
               either
               ,
            
             1.
             
               as
               our
               Efficient
            
             ,
             2.
             
             Dirigent
             ,
             3.
             
               or
               final
               Good
               :
               which
               hath
               accordingly
               concomitant
               duties
               .
            
          
           
             §
             .
             6.
             I.
             
               Our
               LOVE
               to
               God
               as
               our
            
             Chief
             good
             efficiently
             ,
             
               containeth
               in
               it
            
             ,
             1.
             
             A
             willing
             Receiving
             Love
             :
             2.
             
             A
             Thankfull
             Love
             :
             3.
             
             A
             Returning
             devoted
             serving
             Love
             :
             
               (
               which
               among
               men
               amounts
               to
               retribution
               .
               )
            
          
           
             §
             .
             7.
             1.
             
             
               An
               absolute
               dependent
               Beneficiary
               ought
               with
               full
               dependance
               on
               his
               Totall
               Benefactor
               ,
               to
               Receive
               all
               his
               Benefits
               with
               Love
               and
               willingness
               .
            
             *
          
           
             An
             undervaluing
             of
             Benefits
             ,
             and
             demurring
             ,
             or
             rejecting
             them
             ,
             is
             a
             great
             abuse
             and
             injury
             to
             a
             Benefactor
             .
             Thus
             doth
             the
             ungodly
             World
             ,
             against
             all
             the
             Grace
             and
             greatest
             mercies
             of
             God.
             They
             know
             not
             the
             worth
             of
             them
             ,
             and
             therefore
             despise
             them
             ,
             and
             will
             not
             be
             intreated
             to
             accept
             them
             :
             
             but
             take
             them
             for
             intollerable
             injuries
             or
             troubles
             ,
             as
             a
             sick
             Stomack
             doth
             its
             Physick
             and
             Food
             ,
             
             because
             they
             are
             against
             their
             fleshly
             Appetites
             .
             An
             open
             heart
             to
             receive
             Gods
             mercies
             with
             high
             esteem
             ,
             beseemeth
             such
             Beneficiaries
             as
             we
             .
          
           
             §
             .
             8.
             2.
             
             Thankfulness
             
               is
               that
               Operation
               of
            
             Love
             ,
             
               which
               the
               light
               of
               Nature
               hath
               convinced
               all
               the
               World
               ,
               to
               be
               a
               duty
               :
               and
               scarce
               a
               man
               is
               to
               be
               found
               so
               bruitish
               as
               to
               deny
               it
               :
               And
               our
               Love
               to
               God
               should
               be
               more
               thankfull
               than
               to
               all
               the
               World
               ,
               because
               our
               Receivings
               from
               Him
               are
               much
               greater
               ,
               than
               from
               all
               .
            
          
           
             §
             .
             9.
             3.
             
             
               Though
               we
               cannot
            
             requite
             
               God
               ;
               true
               gratitude
               will
               devote
               the
               whole
               man
               to
               his
               Service
               ,
               Will
               ,
               and
               Honour
               ,
               and
               bring
               back
               his
               Mercies
               to
               him
               for
               his
               use
               ,
               so
               far
               as
               we
               are
               able
               .
            
          
           
             §
             .
             10.
             
             II.
             
               Our
               LOVE
               to
               our
               DIRIGENT
               Benefactor
               ,
               is
               ,
            
             1.
             
             A
             fiducial
             Love
             ,
             2.
             
             
               A
               love
            
             well-pleased
             
               in
               his
               conduct
            
             ;
             3.
             
             A
             following
             Love.
             
          
           
             Though
             it
             belongeth
             to
             God
             chiefly
             as
             our
             
               sapiential
               Governour
            
             to
             be
             the
             Dirigent
             Cause
             of
             our
             Lives
             :
             Yet
             he
             doth
             it
             also
             as
             our
             Benefactor
             ,
             by
             a
             commixture
             of
             the
             effects
             of
             his
             Relations
             .
          
           
             §
             .
             11.
             1.
             
             
               So
               infinite
               and
               sure
               a
               Friend
               ,
               is
               absolutely
               to
               be
               Tristed
               ,
               with
               a
               General
               Confidence
               in
               the
               Goodness
               of
               his
               Nature
               ,
               and
               a
               particular
               Confidence
               in
               the
               Promises
               or
               significations
               of
               his
               good-will
               .
            
          
           
             Infinite
             Good
             cannot
             be
             willing
             to
             deceive
             or
             disappoint
             us
             .
             And
             if
             we
             
               absolutely
               Trust
               him
            
             ,
             it
             will
             abundantly
             conduce
             to
             our
             holiness
             ,
             and
             peace
             .
          
           
             §
             .
             12.
             2.
             
             
               We
               must
               also
            
             love
             
               his
               Conduct
               ,
               his
               Precepts
               and
               his
               holy
               Examples
               ,
               and
               the
               very
               way
               it self
               in
               which
               he
               leadeth
               us
               .
            
          
           
             All
             that
             is
             from
             him
             is
             good
             ,
             and
             must
             be
             loved
             both
             for
             it self
             ,
             and
             for
             him
             that
             it
             cometh
             from
             ,
             and
             for
             that
             which
             it
             leadeth
             to
             .
             All
             his
             Instructions
             ,
             helps
             ,
             reproofs
             ,
             and
             all
             his
             conducting
             Means
             should
             be
             amiable
             to
             us
             .
          
           
             §
             .
             13.
             3.
             
             
               Love
               must
               make
               us
               cheerfully
               follow
               him
               ,
               in
               all
               the
               wayes
               which
               by
               Precept
               or
               Example
               he
               is
               pleased
               to
               lead
               us
               .
            
          
           
             And
             so
             to
             follow
             him
             ,
             as
             to
             love
             the
             tokens
             of
             his
             presence
             ,
             and
             footsteps
             of
             his
             will
             ,
             and
             all
             the
             signs
             of
             his
             approbation
             :
             
             And
             with
             an
             Heroick
             fortitude
             of
             Love
             ,
             to
             rejoyce
             in
             sufferings
             ,
             and
             venture
             upon
             dangers
             ,
             and
             conquer
             difficulties
             for
             his
             sake
             .
          
           
             §
             .
             14.
             
             III.
             
               Our
               LOVE
               to
               GOD
               as
               our
            
             final
             Good
             is
             ,
             1.
             
             
             A
             Desiring
             LOVE
             :
             2.
             
             A
             seeking
             LOVE
             ;
             and
             3.
             
             A
             full
             complacential
             delighting
             Love
             ;
             
               which
               is
               the
               perfection
               of
               us
               and
               all
               the
               rest
               :
               And
               accidentally
               it
               is
               sometimes
               a
            
             Mourning
             Love.
             
          
           
             §
             .
             15.
             1.
             
             
               Man
               being
               but
            
             in
             Via
             
               under
               the
            
             efficiency
             and
             conduct
             of
             Love
             ,
             to
             final
             Love
             and
             Goodness
             
               hath
               his
            
             End
             
               to
               intend
               ,
               and
               his
               means
               to
               use
               ,
               and
               therefore
               Love
               must
               needs
               work
               by
            
             Desire
             .
             
          
           
             §
             .
             16.
             
             
               So
               far
               as
               a
               man
               is
               short
               of
               the
               thing
               desired
               ,
               Love
               will
               have
               some
               sense
               of
               want
               ;
               and
               so
               far
               as
               we
               are
               crossed
               in
               our
               seekings
               ,
               and
               frustrate
               in
               any
               of
               our
               hopes
               ,
               it
               will
               be
               sorrowfull
               .
            
          
           
             §
             .
             17.
             2.
             
             
               Man
               being
               appointed
               to
               a
               course
               and
               life
               of
               Means
               to
               his
               last
               end
               ,
               must
               needs
               be
               employed
               in
               those
               Means
               for
               the
               Love
               of
               that
               End
               :
               And
               so
               the
               main
               work
               of
               this
               life
               is
               that
               of
               a
            
             Desiring
             ,
             seeking
             Love.
             
          
           
             §
             .
             18.
             3.
             
             
               The
               complacential
               delighting
               LOVE
               ,
               hath
               three
               degrees
               :
               The
               first
               in
            
             Belief
             and
             Hope
             ,
             
               The
               second
               in
            
             foretaste
             ;
             
               and
               The
               third
               in
               full
               enflamed
               exercise
               .
            
          
           
             §
             .
             19.
             1.
             
             
               The
               well-grounded
            
             Hope
             
               of
               the
               foreseen
               Vision
               and
               fruition
               of
               the
               Infinite
               Good
               which
               is
               our
               End
               ,
               must
               needs
               possess
               the
               considerate
               minde
               ,
               with
               a
               delight
               which
               is
               somewhat
               answerable
               to
               that
               Hope
               .
            
          
           
             §
             .
             20.
             2.
             
             
               When
               the
               Soul
               doth
               not
               only
            
             Hope
             
               for
               its
               future
            
             end
             ,
             
               but
               also
               at
            
             present
             
               close
               with
            
             God
             subratione
             finis
             ,
             
               in
               the
            
             exercise
             
               of
               pure
            
             complacencial
             Love
             ,
             
               in
               Prayer
               ,
               Praise
               or
               Contemplation
               ,
               he
               hath
               some
               measure
               of
            
             fruition
             even
             in
             via
             ,
             
               and
               a
               sensible
               foretaste
               of
               his
               future
               perfection
               ,
               according
               to
               the
               degree
               of
               this
               his
               Love.
               
            
          
           
             There
             is
             a
             delight
             that
             cometh
             into
             the
             minde
             by
             the
             meer
             foresight
             and
             hope
             of
             what
             we
             shall
             be
             ,
             and
             have
             ,
             and
             do
             hereafter
             :
             And
             this
             cometh
             by
             the
             Means
             of
             Promise
             and
             Evidence
             :
             And
             there
             is
             also
             a
             Delight
             which
             cometh
             in
             upon
             the
             
             
               present
               exercise
            
             of
             Love
             it self
             on
             God
             as
             present
             ;
             when
             the
             soul
             in
             the
             contemplation
             of
             his
             infinite
             Goodness
             ,
             is
             wrapt
             up
             in
             the
             pleasures
             of
             his
             Love
             :
             And
             this
             is
             a
             degree
             of
             fruition
             of
             
               our
               end
            
             ,
             before
             the
             perfect
             fruition
             of
             it
             .
             And
             therefore
             take
             notice
             that
             there
             are
             these
             two
             wayes
             of
             our
             comfort
             in
             this
             life
             :
             1.
             
             
               Exploratio
               juris
            
             ,
             the
             tryall
             of
             our
             title
             :
             2.
             
             
               Exercitium
               amoris
            
             ;
             the
             feasting
             of
             the
             Soul
             in
             the
             exercises
             of
             Love.
             
          
           
             §
             .
             21.
             3.
             
             
               The
               final
               perfect
               act
               of
            
             Love
             
               will
               not
               be
            
             in
             via
             ,
             
               but
               when
               we
               have
               fully
               reacht
               our
               end
               .
            
          
           
             §
             .
             22.
             
             
               This
               final
               act
               is
               not
               well
               expressed
               by
               the
               common
               word
            
             [
             fruition
             ]
             
               because
               it
               intimateth
               that
               we
               are
               the
            
             finis
             cui
             
               our selves
               ,
               and
               that
               our
               own
               enjoyment
               of
               God
               as
               our
               felicity
               ,
               is
               the
            
             finis
             ultimatè
             ultimus
             ,
             
               which
               is
               not
               true
            
             .
          
           
             §
             .
             23.
             
             
               Yet
               is
            
             [
             fruition
             ]
             
               one
               ingredient
               into
               our
               End
               ,
               because
               our
               final
               act
               of
               Love
               is
               for
            
             our selves
             ,
             
               though
               not
               principally
            
             .
          
           
             
             §
             .
             24.
             
             
               All
               the
               difficulties
            
             de
             fine
             hominis
             
               are
               best
               resolved
               by
               understanding
               that
               it
               is
            
             finis
             amantis
             ,
             
               and
               what
               that
               is
               :
               The
               Nature
               of
               Love
               is
               an
               inclination
               or
               desire
               of
               Vnion
               or
               Adhaesion
               :
               And
               therefore
               it
               includeth
               the
               felicity
               of
               the
               Lover
               ,
               together
               with
               the
               attractive
               excellency
               of
               the
               Object
            
             ;
             
             
               and
               is
               both
            
             gratia
             amantis
             &
             amati
             simul
             .
             
               But
               when
               the
               Lover
               is
               infinitely
               above
               the
               Object
               ,
               the
               Lover
               is
               the
               chief
               end
               (
               for
               his
               own
               complacency
               )
               though
               the
               Object
               have
               the
               benefit
               :
               And
               when
               the
               Object
               is
               infinitely
               better
               than
               the
               Lover
               ,
               the
               Object
               must
               be
               incomparably
               the
               chief
               end
               ,
            
             cujus
             gratia
             potissimum
             :
             
               though
               the
               Lover
               withall
               intend
               his
               felicity
               in
               fruition
               .
            
          
           
             §
             .
             25.
             
             
               But
               if
               any
               soul
               be
               so
               far
               above
               self-love
               ,
               as
               to
               be
               drawn
               up
               in
               the
               fervours
               of
               Holy
               love
               ,
               in
               the
               meer
               contemplation
               of
               the
               infinite
               Object
               ,
               not
               thinking
               of
               its
               own
               felicity
               herein
               ,
               its
               felicity
               will
               be
               never
               the
               less
               ,
               for
               not
               intending
               or
               remembring
               it
               .
            
          
           
             
             §
             .
             26.
             
             
               Therefore
               the
               final
               act
               of
               Love
               ,
               hath
               no
               fitter
               name
               than
            
             Love
             
               it self
               ,
               or
            
             delightfull
             adhaesion
             to
             God
             ,
             
               the
               infinite
            
             Good
             ,
             
               with
               full
               complacency
               in
               him
            
             .
          
           
             §
             .
             27.
             
             
               Though
               God
               must
               be
               loved
               as
               our
               Benefactor
               ,
               yet
               the
               perfect
               goodness
               of
               his
               Will
               and
               Nature
               ,
               as
               standing
               above
               all
               our
               Interest
               or
               Benefits
               ,
               must
               be
               the
            
             principal
             reason
             
               and
               Object
               of
               our
               Love.
            
             
          
           
           
             That
             we
             must
             love
             God
             more
             for
             Himself
             ,
             
             than
             for
             our selves
             ,
             is
             thus
             proved
             :
             1.
             
             That
             which
             is
             most
             Amiable
             must
             be
             most
             Loved
             :
             But
             God
             is
             most
             amiable
             ,
             and
             not
             we
             our selves
             :
             Therefore
             he
             must
             be
             Loved
             above
             our selves
             ,
             (
             and
             consequently
             not
             for
             our selves
             ,
             but
             our selves
             for
             him
             :
             )
             The
             minor
             is
             soon
             proved
             :
             That
             which
             is
             
               most
               Good
            
             is
             most
             Amiable
             :
             But
             God
             is
             most
             good
             :
             Ergo.
             And
             Goodness
             is
             the
             proper
             object
             of
             Love.
             
          
           
             2.
             
             That
             which
             the
             Soul
             most
             Loveth
             it
             doth
             most
             devote
             it self
             to
             ,
             and
             adhere
             to
             ,
             and
             rest
             in
             :
             But
             we
             must
             more
             devote
             our selves
             to
             God
             ,
             and
             adhere
             to
             him
             ,
             and
             rest
             in
             him
             ,
             than
             our selves
             :
             Ergo
             ,
             we
             must
             Love
             him
             more
             .
          
           
             3.
             
             That
             which
             is
             an
             Absolute
             Good
             ,
             and
             is
             dependent
             on
             nothing
             ,
             must
             be
             absolutely
             loved
             for
             it self
             :
             But
             such
             is
             God
             :
             Ergo.
             And
             that
             which
             is
             only
             a
             derivative
             ,
             limited
             ,
             dependent
             Good
             ,
             and
             not
             made
             ultimately
             for
             it self
             ;
             is
             not
             to
             be
             loved
             ultimately
             for
             it self
             :
             But
             such
             is
             man
             :
             Ergo.
             
          
           
             4.
             
             That
             which
             is
             the
             Fountain
             of
             all
             Goodness
             and
             Love
             ,
             must
             be
             the
             end
             of
             all
             :
             But
             that
             is
             God
             and
             not
             Man
             :
             Ergo.
             
          
           
             5.
             
             To
             love
             God
             ultimately
             for
             our selves
             ,
             is
             to
             deifie
             our selves
             ,
             and
             take
             down
             God
             into
             the
             order
             of
             a
             Means
             ,
             that
             is
             ,
             of
             a
             Creature
             .
          
           
             §
             .
             28.
             
             
               Having
               proved
               ,
               that
               God
               must
               be
               loved
               above
               our selves
               ,
               we
               need
               no
               other
               proof
               ,
               that
               not
               we
               ,
            
             
             
               but
               God
               must
               be
               our
               ultimate
               end
               .
            
          
           
             §
             .
             29.
             
             
               Because
               we
               here
               see
               not
               God
               intuitively
               ,
               but
               in
               his
               Works
               ,
               we
               are
               bound
               with
               fervent
               desire
               to
               study
               and
               contemplate
               them
               ,
               and
               therein
               to
               feast
               our
               love
               in
               beholding
               and
               tasting
               of
               his
               Love
               and
               Goodness
               .
            
          
           
             As
             a
             Man
             will
             look
             on
             the
             Picture
             ,
             the
             Letters
             ,
             the
             works
             of
             his
             absent
             Friend
             ,
             and
             retain
             the
             Image
             of
             him
             in
             his
             heart
             ;
             so
             God
             ,
             though
             not
             absent
             ,
             yet
             unseen
             ,
             expresseth
             himself
             to
             us
             in
             all
             his
             works
             ,
             that
             we
             may
             studiously
             there
             behold
             ,
             admire
             and
             love
             him
             .
          
           
             §
             .
             30.
             
             
               Therefore
               Gods
               Works
               must
               be
               more
               valued
               and
               studied
               ,
               as
               they
               are
               the
               Glass
               representing
               the
               Image
               of
               his
               perfections
               ,
               
               and
               shewing
               us
               his
               chief
               essential
               amiableness
               ,
               than
               as
               they
               are
               beneficial
               and
               useful
               to
               us
               ,
               and
               so
               shew
               us
               only
               his
               benignity
               to
               us
               .
            
          
           
             §
             .
             31.
             
             
               Yet
               must
               self-love
               ,
               and
               sense
               it self
               ,
               and
               the
               sensible
               sweetness
               and
               experience
               of
               Mercies
               be
               improved
               to
               our
               easier
               taste
               of
               God's
               essential
               Goodness
               ,
               and
               we
               must
               rise
               up
               from
               the
               lower
               to
               the
               higher
               object
               :
               and
               this
               is
               our
               chief
               use
               of
               sensible
               benefits
               .
            
             
          
           
             Doubtless
             as
             the
             Soul
             ,
             while
             it
             dwelleth
             with
             flesh
             doth
             receive
             its
             objects
             by
             the
             mediation
             of
             sense
             ,
             so
             God
             hath
             purposely
             put
             such
             variety
             of
             sensible
             delicacies
             into
             the
             creatures
             ,
             that
             by
             every
             sight
             ,
             and
             smell
             ,
             and
             hearing
             ,
             and
             touch
             ,
             and
             taste
             ,
             our
             souls
             might
             receive
             a
             report
             of
             the
             sweetness
             of
             God
             ,
             whose
             goodness
             all
             proceed
             from
             .
             And
             therefore
             this
             is
             the
             life
             which
             we
             should
             labour
             in
             continually
             ,
             to
             see
             God's
             goodness
             in
             every
             lovely
             sight
             ,
             and
             to
             taste
             God's
             goodness
             in
             every
             pleasant
             taste
             ,
             and
             to
             smell
             it
             in
             every
             pleasant
             Odour
             ,
             and
             to
             hear
             it
             in
             every
             lovely
             word
             or
             sound
             ;
             that
             the
             motion
             may
             pass
             on
             clearly
             without
             stop
             ,
             from
             the
             senses
             to
             the
             mind
             and
             will
             ,
             and
             we
             may
             never
             be
             so
             blockish
             as
             to
             gaze
             on
             the
             glass
             ,
             and
             not
             see
             the
             Image
             in
             it
             ;
             or
             to
             gaze
             on
             the
             Image
             ,
             and
             never
             consider
             whose
             it
             is
             :
             or
             to
             read
             the
             Book
             of
             the
             Creation
             ,
             and
             mark
             nothing
             but
             the
             words
             and
             letters
             ,
             and
             never
             mind
             the
             sense
             and
             meaning
             .
             A
             Philosopher
             ,
             and
             yet
             an
             Atheist
             or
             ungodly
             ,
             is
             a
             monster
             ;
             one
             that
             most
             readeth
             the
             Book
             of
             Nature
             ,
             and
             least
             understandeth
             or
             feeleth
             the
             meaning
             of
             it
             .
          
           
             §
             .
             32.
             
             
               Therefore
               God
               daily
               reneweth
               his
               mercies
               to
               us
               ,
               that
               the
               variety
               and
               freshness
               of
               them
               producing
               renewed
               delight
               ,
               may
               renew
               our
               lively
               feelings
               of
               his
               love
               and
               goodness
               ,
               and
               so
               may
               carry
               us
               on
               in
               love
               ,
               without
               cessations
               and
               declinings
               .
            
          
           
             Our
             natures
             are
             so
             apt
             to
             lose
             the
             sense
             of
             a
             Good
             that
             is
             grown
             ordinary
             and
             common
             ,
             that
             God
             by
             our
             renewed
             necessities
             ,
             and
             the
             renewed
             supplies
             ,
             and
             variety
             of
             mercies
             ,
             doth
             cure
             this
             defect
             .
          
           
             §
             .
             33.
             
             
               Those
               therefore
               that
               turn
               God's
               mercies
               to
               the
               gratifying
               of
               their
               sensitive
               appetites
               and
               lusts
               ,
               and
               forget
               him
               ,
               and
               offend
               him
               the
               more
               ,
               and
               love
               him
               the
               less
               ,
               do
               forfeit
               his
               mercies
               by
               their
               inhumane
               and
               irrational
               ingratitude
               and
               abuse
               .
            
          
           
             Which
             is
             the
             sin
             of
             all
             proud
             ,
             covetous
             ,
             voluptuous
             persons
             ;
             
             the
             ambitious
             ,
             fornicators
             ,
             gluttons
             ,
             drunkards
             ,
             and
             lovers
             of
             sports
             ,
             recreations
             ,
             idleness
             ,
             or
             any
             pleasure
             ,
             as
             it
             turneth
             them
             from
             God.
             
          
           
             §
             .
             34.
             
             
               Above
               all
               other
               sin
            
             ,
             
             
               we
               should
               most
               take
               heed
               of
               the
               inordinate
               love
               of
               any
               creature
               (
               for
               it self
               ,
               or
               for
               our
               carnal
               self
               alone
               )
               because
               it
               is
               most
               contrary
               to
               our
               love
               to
               God
               ,
               which
               is
               our
               highest
               work
               and
               duty
               .
            
          
           
             §
             .
             35.
             
             
               Those
               mercies
               of
               God
               are
               most
               to
               be
               valued
               ,
               desired
               and
               sought
               ,
               which
               shew
               us
               most
               of
               God
               himself
               ,
               or
               most
               help
               up
               our
               love
               to
               him
               .
            
          
           
             §
             .
             36.
             
             
               We
               must
               love
               both
               our
               natural
               selves
               and
               neighbours
               ,
               the
               bad
               as
               well
               as
               the
               good
               ,
               with
               a
               love
               of
               benevolence
               ,
               desiring
               our
               own
               good
               and
               theirs
               :
               But
               at
               the
               same
               time
               we
               must
               hate
               our selves
               and
               them
               ,
               so
               far
               as
               wicked
               ,
               with
               the
               hatred
               of
               Displicency
               :
               and
               with
               the
               love
               of
               Complacency
               ,
               must
               only
               so
               far
               love
               our selves
               or
               others
               ,
               as
               the
               Image
               of
               Divine
               Goodness
               is
               in
               us
               or
               them
               .
            
          
           
             I
             speak
             not
             of
             the
             meer
             natural
             passion
             of
             the
             parent
             to
             the
             child
             ,
             which
             is
             common
             to
             man
             and
             beast
             :
             nor
             of
             the
             exercises
             of
             love
             in
             outward
             acts
             ,
             for
             those
             may
             be
             directed
             by
             God's
             commands
             to
             go
             more
             to
             one
             (
             as
             a
             wicked
             child
             )
             that
             hath
             less
             true
             amiableness
             in
             him
             .
             But
             all
             holy
             love
             must
             be
             suited
             to
             the
             measures
             of
             the
             truest
             object
             .
             
          
           
             §
             .
             37.
             
             
               The
               love
               of
               God
               should
               be
               with
               all
               our
               soul
               ,
               and
               with
               all
               our
               might
               ;
               not
               limited
               ,
               suppressed
               or
               neglected
               ,
               but
               be
               the
               most
               serious
               ,
               predominant
               action
               of
               our
               souls
               .
            
          
           
             How
             easie
             a
             matter
             is
             it
             to
             prove
             Holiness
             to
             be
             naturally
             mans
             greatest
             duty
             ,
             when
             
               love
               to
               God
            
             ,
             which
             is
             the
             summ
             of
             it
             ,
             is
             so
             easily
             proved
             to
             be
             so
             .
             All
             the
             reason
             in
             the
             world
             ,
             that
             is
             not
             corrupted
             ,
             but
             is
             reason
             indeed
             ,
             must
             confess
             without
             any
             tergiversation
             ,
             that
             it
             is
             the
             most
             great
             and
             unquestionable
             duty
             of
             man
             to
             
               love
               God
               above
               all
            
             ;
             yea
             ,
             with
             all
             our
             heart
             and
             soul
             and
             might
             .
             And
             he
             that
             doth
             so
             ,
             shall
             never
             be
             numbred
             by
             him
             with
             the
             ungodly
             ,
             for
             those
             are
             inconsistent
             .
          
           
             §
             .
             38.
             
             
               The
               exercises
               of
               love
               to
               God
               in
               complacency
               ,
               desire
               ,
               seeking
               ,
               &c.
               should
               be
               the
               chief
               employment
               of
               our
               thoughts
               .
            
          
           
             For
             the
             thoughts
             are
             the
             exercise
             of
             a
             commanded
             faculty
             ,
             which
             must
             be
             under
             the
             power
             of
             our
             will
             :
             and
             the
             ultimate
             end
             ,
             and
             the
             exercises
             of
             love
             to
             it
             ,
             should
             daily
             govern
             
             them
             .
             
             And
             what
             a
             man
             loveth
             most
             ,
             usually
             he
             will
             think
             of
             ,
             with
             his
             most
             practical
             powerful
             thoughts
             ,
             if
             not
             with
             the
             most
             frequent
             .
          
           
             §
             .
             39.
             
             
               The
               love
               of
               God
               should
               employ
               our
               tongues
               in
               the
               proclaiming
               of
               his
               praise
               and
               benefits
               ,
               and
               expressing
               our
               own
               admiration
               and
               affection
               ,
               to
               kindle
               the
               like
               in
               the
               souls
               of
               others
               .
            
          
           
             For
             the
             same
             God
             who
             is
             so
             amiable
             ,
             hath
             given
             us
             our
             speech
             with
             the
             rest
             of
             his
             benefits
             ,
             and
             given
             it
             us
             purposely
             to
             declare
             his
             praise
             .
             Reason
             telleth
             us
             that
             we
             have
             no
             higher
             ,
             worthier
             ,
             or
             better
             employment
             for
             our
             tongues
             ;
             and
             that
             we
             should
             use
             them
             to
             the
             best
             .
             The
             tongues
             of
             men
             are
             adorned
             with
             language
             ,
             for
             charitable
             and
             pious
             communication
             ,
             that
             they
             may
             be
             fit
             to
             affect
             the
             hearts
             of
             others
             ,
             and
             to
             kindle
             in
             them
             that
             sacred
             fire
             ,
             which
             is
             kindled
             in
             themselves
             .
             Therefore
             that
             tongue
             which
             is
             silent
             to
             its
             Makers
             praise
             ,
             and
             declareth
             not
             the
             Goodness
             ,
             and
             Wisdom
             ,
             and
             power
             of
             the
             Lord
             ,
             and
             doth
             not
             divulge
             the
             notice
             of
             his
             benefits
             ,
             
             condemneth
             it self
             ,
             and
             the
             heart
             that
             should
             employ
             it
             ,
             as
             neglecting
             the
             greatest
             duty
             it
             was
             made
             for
             .
          
           
             §
             .
             40.
             
             
               The
               lives
               of
               Gods
               Beneficiaries
               should
               be
               employed
               to
               his
               praise
               and
               pleasure
               ,
               and
               should
               be
               the
               streaming
               effects
               of
               inward
               love
               .
               And
               all
               his
               mercies
               should
               be
               improved
               to
               his
               service
               ,
               from
               a
               thankful
               heart
               .
            
          
           
             All
             this
             hath
             the
             fullest
             testimony
             of
             reason
             ,
             according
             to
             the
             rules
             of
             proportion
             and
             common
             right
             .
             To
             whom
             should
             we
             live
             ,
             but
             to
             him
             
               from
               whom
            
             and
             
               by
               whom
            
             we
             live
             ?
             What
             but
             our
             ultimate
             end
             should
             be
             principally
             intended
             ,
             and
             sought
             through
             our
             whole
             lives
             ?
             A
             creature
             that
             hath
             all
             from
             God
             ,
             should
             in
             love
             and
             gratitude
             bring
             back
             all
             to
             him
             ;
             and
             thus
             we
             make
             it
             more
             our
             own
             .
          
           
             §
             .
             41.
             
             
               This
               Life
               of
               Love
               should
               be
               the
               chiefest
               Delight
               and
               Pleasure
               of
               our
               Souls
               ,
            
             
             
               which
               all
               other
               pleasure
               should
               subserve
               ,
               and
               all
               be
               abhorred
               which
               contradicteth
               it
               .
            
          
           
             Nothing
             is
             easilier
             confessed
             by
             all
             ,
             than
             the
             desirableness
             of
             Delight
             and
             Pleasure
             :
             and
             the
             most
             excellent
             object
             ,
             which
             most
             be
             most
             beloved
             ,
             must
             be
             our
             chief
             delight
             :
             for
             Love
             it self
             is
             a
             delighting
             act
             ,
             unless
             some
             stop
             do
             turn
             it
             aside
             into
             fears
             and
             sorrows
             .
             Nothing
             can
             it self
             be
             so
             delectable
             as
             God
             ,
             the
             chiefest
             Good
             ;
             and
             no
             employment
             so
             delectable
             as
             
               loving
               him
            
             .
             This
             therefore
             should
             be
             our
             work
             and
             our
             recreation
             ,
             
             our
             labour
             and
             our
             pleasure
             ,
             our
             food
             and
             feast
             .
             Other
             delights
             are
             lawful
             and
             good
             ,
             so
             far
             as
             they
             further
             these
             delights
             of
             holy
             love
             ,
             by
             carrying
             up
             our
             hearts
             to
             the
             original
             and
             end
             of
             all
             our
             mercies
             and
             delights
             .
             But
             nothing
             is
             so
             injurious
             to
             God
             and
             us
             as
             that
             which
             corrupteth
             our
             minds
             with
             sensuality
             ,
             and
             becometh
             our
             Pleasure
             instead
             of
             God.
             
          
           
             §
             .
             42.
             
             
               The
               sense
               of
               the
               present
               imperfection
               of
               our
               Love
               should
               make
               us
               long
               to
               know
               God
               more
               ,
               and
               to
               love
               him
               and
               delight
               in
               him
               ,
               and
               praise
               him
               in
               perfection
               to
               the
               utmost
               extent
               of
               our
               capacities
               .
            
          
           
             If
             it
             be
             so
             good
             to
             love
             God
             ,
             then
             must
             the
             highest
             degree
             of
             it
             be
             best
             :
             and
             reason
             teacheth
             us
             ,
             
             when
             we
             feel
             how
             weak
             our
             Knowledge
             and
             Love
             is
             ,
             to
             long
             for
             more
             ;
             yea
             ,
             for
             perfection
             .
          
           
             §
             .
             43.
             
             
               Thus
               hath
               Reason
               shewed
               us
               the
               end
               and
               highest
               felicity
               of
               man
               ,
               in
               his
               highest
               duty
               ;
               To
               Know
               God
               ,
               to
               Love
               him
               and
               Delight
               in
               him
               in
               the
               fullest
               Perfection
               ,
               and
               to
               be
               Loved
               by
               him
               ,
               and
               be
               fully
               pleasing
               to
               him
               ,
               as
               herein
               bearing
               his
               Image
               ,
               is
               the
               felicity
               ,
               and
               the
            
             ultimate
             
               end
               of
               man.
               LOVE
               is
               mans
               final
               act
               ,
               excited
               by
               the
               fullest
               Knowledge
               ,
               and
               God
               so
               beheld
               and
               enjoyed
               in
               his
               Love
               to
               us
               ,
               is
               the
               final
               Object
               .
               And
               here
               the
               Soul
               must
               seek
               its
               Rest
               .
            
          
           
             Obj.
             But
             quae
             supra
             nos
             nihil
             ad
             nos
             :
             
               God
               indeed
               is
               near
               to
               Angels
               ,
               but
               he
               hath
               made
               them
               our
               Benefactors
               ,
               and
               they
               have
               committed
               it
               to
               inferiour
               Causes
               :
               there
               must
               be
            
             suitableness
             
               as
               well
               as
               excellency
               to
               win
               love
               :
            
             
             
               we
               find
               no
               suitableness
               between
               our
               hearts
               and
               God.
               And
               therefore
               we
               believe
               not
               that
               we
               were
               made
               for
               any
               such
               employment
               .
               And
               we
               see
               that
               the
               far
               greatest
               part
               of
               mankind
               are
               as
               averse
               to
               this
               life
               of
               Holiness
               as
               our selves
               ;
               and
               therefore
               we
               cannot
               think
               but
               that
               it
               is
               quite
               above
               the
               nature
               of
               man
               ,
               and
               not
               the
               work
               and
               end
               which
               he
               was
               made
               for
               .
            
          
           
             Answ
             .
             1.
             
             Whether
             God
             have
             made
             Angels
             ,
             or
             Rulers
             ,
             or
             Benefactors
             ,
             or
             what
             love
             or
             honour
             we
             owe
             them
             as
             his
             Instruments
             ,
             is
             nothing
             to
             our
             present
             business
             .
             For
             if
             it
             be
             granted
             that
             he
             thus
             useth
             them
             ,
             it
             is
             most
             certain
             that
             he
             is
             nevertheless
             himself
             our
             Benefactor
             ,
             nor
             nevertheless
             near
             us
             .
             What
             nearness
             to
             us
             they
             have
             ,
             we
             are
             much
             uncertain
             ;
             but
             that
             he
             himself
             is
             our
             
               total
               Benefactor
            
             ,
             and
             
               always
               with
               us
            
             ,
             as
             near
             to
             us
             as
             we
             are
             to
             our selves
             ,
             is
             past
             all
             question
             ,
             and
             proved
             before
             .
          
           
           
             2.
             
             There
             neither
             is
             nor
             can
             be
             any
             object
             so
             suitable
             for
             our
             LOVE
             as
             God
             ;
             he
             hath
             
               all
               Goodness
            
             in
             him
             ,
             and
             all
             in
             the
             creature
             is
             derived
             from
             him
             ,
             and
             dependeth
             on
             him
             ;
             and
             he
             hath
             given
             us
             all
             that
             ever
             we
             our selves
             received
             ,
             and
             must
             give
             us
             all
             that
             ever
             we
             shall
             receive
             hereafter
             .
             He
             is
             all-sufficient
             for
             the
             supply
             of
             all
             our
             wants
             ,
             and
             granting
             all
             our
             just
             desires
             ,
             and
             making
             us
             perfect
             :
             all
             that
             he
             doth
             for
             us
             ,
             he
             doth
             in
             Love
             ,
             as
             an
             intellectual
             free
             Agent
             ;
             and
             he
             is
             still
             present
             with
             us
             ,
             upholding
             us
             ,
             and
             giving
             us
             the
             very
             Love
             which
             he
             demandeth
             :
             and
             he
             created
             us
             for
             Himself
             to
             be
             his
             Own
             ,
             and
             gave
             us
             these
             faculties
             to
             know
             and
             love
             him
             .
             And
             can
             any
             then
             be
             a
             more
             suitable
             object
             of
             our
             love
             ?
          
           
             3.
             
             Do
             you
             not
             find
             that
             your
             understandings
             have
             a
             suitableness
             or
             inclination
             to
             Truth
             and
             Knowledge
             ,
             and
             would
             you
             not
             know
             the
             best
             and
             greatest
             things
             ?
             and
             know
             the
             cause
             of
             all
             the
             wonderful
             effects
             which
             you
             see
             :
             and
             what
             is
             this
             but
             to
             
               know
               ,
               God
            
             ?
             And
             do
             you
             not
             find
             that
             your
             Wills
             have
             a
             suitableness
             to
             good
             as
             such
             in
             the
             general
             ?
             and
             to
             your
             
               own
               felicity
            
             ?
             And
             do
             you
             not
             know
             that
             it
             should
             not
             be
             unnatural
             to
             any
             man
             to
             love
             the
             best
             ,
             which
             is
             best
             ,
             and
             especially
             which
             is
             
               best
               for
               him
            
             ;
             and
             to
             love
             him
             best
             who
             is
             his
             greatest
             Benefactor
             ,
             and
             most
             worthy
             of
             his
             love
             in
             all
             respects
             ?
             And
             can
             you
             doubt
             whether
             God
             be
             most
             worthy
             of
             your
             love
             ?
             All
             this
             is
             plain
             and
             sure
             .
             And
             will
             mens
             averseness
             to
             the
             love
             of
             God
             then
             disprove
             it
             ?
             It
             is
             natural
             for
             man
             to
             
               desire
               knowledge
            
             ,
             as
             that
             which
             perfecteth
             his
             understanding
             ;
             and
             yet
             Boys
             are
             averse
             to
             learn
             their
             Books
             ,
             because
             they
             are
             slothful
             ,
             and
             are
             diverted
             by
             the
             love
             of
             play
             .
             What
             if
             your
             servants
             be
             averse
             and
             slothful
             to
             your
             service
             ?
             doth
             it
             follow
             that
             it
             is
             not
             their
             duty
             ,
             
             or
             that
             you
             hired
             them
             not
             for
             it
             ?
             What
             if
             your
             wife
             and
             children
             be
             averse
             to
             love
             you
             ?
             is
             it
             therefore
             none
             of
             their
             duty
             so
             to
             do
             ?
             Rebels
             are
             averse
             to
             obey
             their
             Governours
             ,
             and
             yet
             it
             is
             their
             duty
             to
             obey
             them
             .
             If
             your
             child
             or
             any
             one
             that
             is
             most
             beholden
             to
             you
             ,
             should
             be
             averse
             to
             love
             and
             gratitude
             to
             you
             ,
             (
             as
             thousands
             are
             to
             their
             Parents
             and
             Benefactors
             )
             will
             it
             follow
             that
             
               Nature
               obliged
               them
               not
            
             to
             it
             ?
          
           
             4.
             
             What
             can
             you
             think
             
               is
               suitable
            
             to
             your
             love
             ,
             if
             God
             be
             not
             ?
             is
             it
             lust
             ,
             or
             play
             ,
             or
             meat
             and
             drink
             and
             ease
             ?
             A
             Swine
             hath
             a
             nature
             as
             suitable
             to
             these
             as
             you
             ?
             Is
             it
             only
             to
             deal
             
             ingenuously
             and
             honourably
             in
             providing
             for
             the
             flesh
             ,
             
             and
             maintaining
             the
             fuel
             of
             these
             sensualities
             ,
             by
             Buildings
             ,
             Trading
             ,
             Manufactures
             ,
             Ornaments
             and
             Arts
             ?
             All
             this
             is
             but
             to
             have
             a
             reason
             to
             serve
             your
             sense
             ,
             and
             so
             the
             swinish
             part
             still
             shall
             be
             the
             chief
             :
             for
             that
             which
             is
             the
             
               chief
               and
               ruling
               object
            
             with
             you
             ,
             doth
             shew
             which
             is
             the
             chief
             and
             regnant
             faculty
             .
             If
             
               sensual
               objects
            
             be
             the
             chief
             ,
             than
             Sense
             is
             the
             chief
             faculty
             with
             you
             .
             And
             if
             you
             had
             the
             greatest
             wit
             in
             the
             world
             ,
             and
             used
             it
             only
             to
             serve
             your
             guts
             ,
             and
             throats
             ,
             and
             lusts
             ,
             in
             a
             more
             effectual
             and
             ingenious
             way
             than
             any
             other
             men
             could
             do
             ,
             this
             were
             but
             to
             be
             an
             ingenuous
             beast
             ,
             or
             to
             have
             an
             Intellect
             bound
             in
             service
             to
             your
             bellies
             .
             And
             can
             you
             think
             that
             things
             so
             little
             satisfying
             ,
             and
             so
             quickly
             perishing
             ,
             are
             more
             
               suitable
               objects
            
             for
             your
             love
             than
             God
             ?
          
           
             5.
             
             What
             say
             you
             to
             all
             them
             that
             are
             otherwise
             minded
             ,
             and
             that
             take
             the
             Love
             of
             God
             for
             their
             work
             and
             happiness
             ?
             They
             find
             a
             suitableness
             in
             God
             to
             their
             highest
             esteem
             and
             love
             ;
             and
             are
             they
             not
             as
             fit
             Judges
             for
             the
             affirmative
             ,
             as
             you
             for
             the
             negative
             ?
          
           
             Obj.
             
               They
               do
               but
               force
               themselves
               to
               some
               acts
               of
               fancy
               .
            
          
           
             Answ
             .
             You
             see
             that
             they
             are
             such
             acts
             as
             are
             the
             more
             serious
             and
             prevalent
             in
             their
             lives
             ,
             and
             can
             make
             them
             lay
             by
             other
             pleasures
             ,
             and
             spend
             their
             days
             in
             seeking
             God
             ,
             and
             lay
             down
             their
             lives
             in
             the
             exercise
             and
             hopes
             of
             Love.
             And
             that
             it
             is
             you
             that
             follow
             fancy
             ,
             and
             they
             that
             follow
             
               solid
               reason
            
             ,
             is
             evident
             in
             the
             reason
             of
             your
             several
             ways
             .
             That
             world
             which
             you
             set
             above
             God
             is
             at
             last
             called
             Vanity
             by
             all
             that
             try
             it
             :
             Reason
             will
             not
             finally
             justifie
             your
             choice
             :
             but
             I
             have
             here
             shewed
             you
             undeniable
             reason
             for
             their
             choice
             and
             love
             ;
             and
             therefore
             it
             is
             they
             that
             know
             what
             they
             do
             ,
             and
             obey
             the
             Law
             of
             Nature
             ,
             which
             you
             obliterate
             and
             contradict
             .
          
           
             Obj.
             
               But
               we
               see
               the
               Creature
               ,
               but
               God
               we
               see
               not
               ,
               and
               we
               find
               it
               not
               natural
               to
               us
               to
               love
               that
               which
               we
               do
               not
               see
               .
            
          
           
             Answ
             .
             Is
             not
             Reason
             a
             nobler
             faculty
             than
             sight
             ?
             if
             it
             be
             ,
             
             why
             should
             it
             not
             more
             rule
             you
             ,
             and
             dispose
             of
             you
             ?
             Shall
             no
             Subjects
             honour
             and
             obey
             their
             King
             but
             those
             that
             see
             him
             ?
             You
             can
             love
             your
             mony
             ,
             and
             land
             ,
             and
             friends
             when
             they
             are
             out
             of
             sight
             .
          
           
             Obj.
             
               But
               these
               are
               things
               visible
               in
               their
               nature
               .
            
          
           
           
             
             Answ
             .
             They
             are
             so
             much
             the
             more
             vile
             ,
             and
             less
             amiable
             .
             Your
             own
             Souls
             are
             invisible
             ,
             will
             you
             not
             therefore
             love
             them
             ?
             You
             never
             saw
             the
             life
             or
             form
             of
             any
             Plant
             or
             living
             Wight
             ;
             you
             see
             the
             beauty
             of
             your
             Roses
             ,
             and
             many
             other
             flowers
             ,
             but
             you
             see
             not
             the
             life
             and
             form
             within
             ,
             which
             causeth
             all
             that
             beauty
             and
             variety
             ;
             which
             yet
             must
             be
             more
             excellent
             than
             the
             effect
             .
             Can
             you
             doubt
             whether
             all
             things
             which
             appear
             here
             to
             your
             sight
             ,
             have
             an
             
               invisible
               Cause
            
             and
             Maker
             ?
             or
             can
             you
             think
             him
             less
             amiable
             ,
             because
             he
             is
             invisible
             ,
             that
             is
             ,
             more
             excellent
             ?
          
           
             6.
             
             In
             a
             word
             ,
             it
             is
             most
             evident
             ,
             that
             all
             this
             averseness
             of
             mens
             hearts
             to
             the
             Love
             of
             God
             ,
             is
             their
             sin
             and
             pravity
             ;
             and
             the
             unsuitableness
             of
             their
             nature
             is
             ,
             because
             they
             are
             vitiated
             with
             sensuality
             ,
             and
             deceived
             by
             sensible
             things
             :
             a
             disease
             to
             be
             cured
             and
             not
             defended
             .
             Their
             sin
             will
             not
             prove
             the
             contrary
             no
             duty
             .
          
           
             7.
             
             And
             yet
             while
             we
             are
             in
             flesh
             ,
             though
             God
             be
             not
             visible
             to
             us
             ,
             his
             works
             are
             ,
             and
             it
             is
             in
             them
             (
             the
             frame
             of
             the
             world
             )
             that
             he
             hath
             revealed
             and
             exposed
             Himself
             to
             our
             love
             :
             It
             is
             in
             this
             visible
             Glass
             that
             we
             must
             see
             his
             Image
             ,
             and
             in
             that
             Image
             must
             love
             him
             :
             and
             if
             we
             will
             love
             any
             Goodness
             ,
             we
             must
             love
             his
             ;
             for
             all
             is
             his
             ,
             and
             as
             his
             should
             be
             loved
             by
             us
             .
             
          
        
         
           
             CHAP.
             XIII
             .
             Experiments
             of
             the
             difficulty
             of
             all
             this
             Duty
             ,
             and
             what
             it
             will
             cost
             a
             man
             that
             will
             live
             this
             holy
             life
             .
          
           
             HItherto
             I
             have
             proved
             that
             there
             is
             a
             GOD
             ,
             of
             
               Infinite
               Power
               ,
               Wisdom
            
             and
             Goodness
             ;
             the
             Creator
             ,
             and
             consequently
             the
             Owner
             ,
             the
             Ruler
             ,
             and
             the
             Father
             or
             
               Chief
               Good
            
             of
             Man
             ;
             and
             that
             Man
             as
             his
             creature
             is
             absolutely
             
               his
               own
            
             ,
             and
             therefore
             should
             
               resign
               himself
            
             as
             
               his
               own
            
             to
             
               his
               disposal
            
             ;
             and
             that
             he
             is
             
               absolutely
               his
               subject
            
             ,
             and
             therefore
             should
             most
             exactly
             and
             
               diligently
               obey
               him
            
             ;
             and
             I
             have
             shew'd
             particularly
             wherein
             ;
             also
             that
             Man
             is
             his
             
               Total
               Beneficiary
            
             ,
             and
             made
             to
             
               love
               him
            
             as
             his
             
               chief
               Good
            
             and
             End
             ;
             and
             therefore
             
             should
             
               totally
               devote
               himself
            
             to
             him
             in
             gratitude
             and
             love
             ,
             
             and
             desire
             him
             ,
             seek
             him
             and
             delight
             in
             him
             above
             all
             the
             world
             ,
             and
             live
             in
             his
             praises
             and
             
               continual
               service
            
             .
             All
             this
             is
             fully
             proved
             to
             be
             
               Man's
               duty
            
             .
             And
             now
             let
             us
             see
             on
             what
             terms
             he
             standeth
             in
             the
             world
             for
             the
             performance
             of
             it
             .
          
           
             §
             .
             1.
             
             
               There
               is
               in
               the
               present
               disposition
               of
               Man
               a
               great
               averseness
               to
               such
               a
               life
               of
            
             Resignation
             ,
             Obedience
             and
             Love
             to
             God
             ,
             
               as
               is
               before
               described
               ,
               even
               when
               he
               cannot
               deny
               it
               to
               be
               his
               duty
               ,
               and
               to
               be
               the
               best
               ,
               most
               honourable
               ,
               and
               most
               felicitating
               life
               .
            
          
           
             Too
             sad
             experience
             confirmeth
             this
             .
             The
             bad
             are
             so
             averse
             ,
             that
             they
             will
             not
             be
             perswaded
             to
             it
             :
             the
             godly
             have
             such
             a
             mixture
             of
             averseness
             ,
             as
             findeth
             them
             matter
             of
             continual
             conflict
             .
             It
             is
             this
             aversness
             which
             serveth
             instead
             of
             arguments
             against
             it
             ,
             or
             which
             is
             a
             pondus
             to
             the
             very
             judgment
             ,
             and
             maketh
             it
             so
             hard
             to
             believe
             any
             arguments
             which
             go
             against
             so
             strong
             a
             contrary
             inclination
             .
          
           
             §
             .
             2.
             
             
               We
               find
               that
               the
               senses
               of
               men
               are
               grown
               masterly
               and
               inordinate
               ,
               and
               are
               too
               eagerly
               set
               upon
               their
               objects
               ,
               and
               hold
               down
               the
               mind
               from
               rising
               higher
               ,
               and
               cause
               it
               to
               adhere
               to
               things
               terrene
               .
            
          
           
             So
             that
             man's
             life
             now
             is
             like
             that
             of
             the
             bruits
             :
             it
             is
             things
             of
             the
             same
             nature
             that
             he
             valueth
             and
             adhereth
             to
             ,
             and
             most
             men
             live
             to
             no
             higher
             ends
             but
             to
             enjoy
             their
             sensual
             pleasure
             while
             they
             may
             .
          
           
             §
             .
             3.
             
             
               We
               find
               that
               Reason
               in
               most
               men
               is
               so
               debilitated
               ,
               that
               it
               cannot
               potently
               reduce
               it self
               into
               action
               ,
               nor
               see
               that
               practically
               which
               speculatively
               it
               confesseth
               ,
               nor
               clearly
               and
               powerfully
               observe
               those
               Perfections
               of
               God
               in
               his
               works
               ,
               nor
               those
               Duties
               of
               man
               ,
               which
               we
               are
               convinced
               to
               be
               true
               :
               but
               by
               inconsiderateness
               and
               dull
               apprehensions
               is
               almost
               as
               no
               reason
               to
               them
               ,
               and
               falleth
               down
               before
               their
               sensuality
               .
            
          
           
             §
             .
             4.
             
             
               Hereupon
               men
               grow
               strangers
               unto
               God
               ,
               and
               have
               no
               thoughts
               of
               him
               but
               dark
               ,
               and
               dull
               ,
               and
               ineffectual
               .
            
          
           
             §
             .
             5.
             
             
               The
               world
               is
               full
               of
               allurements
               to
               the
               flesh
               ,
               and
               those
               Mercies
               which
               should
               raise
               the
               mind
               to
               God
               ,
               are
               made
               the
               food
               of
               this
               sensuality
               ,
               and
               the
               greatest
               means
               to
               keep
               it
               from
               him
               .
            
          
           
             Sense
             is
             irrational
             ,
             and
             fastneth
             on
             its
             object
             :
             and
             when
             Reason
             faileth
             in
             its
             office
             ,
             there
             we
             are
             left
             like
             Dogs
             gnawing
             upon
             a
             Carrion
             ,
             and
             in
             greediness
             fighting
             for
             it
             with
             each
             other
             ;
             when
             we
             have
             separated
             the
             creature
             from
             God
             
             in
             our
             minds
             ,
             
             and
             so
             deprived
             it
             of
             its
             life
             and
             beauty
             ,
             which
             fitted
             it
             for
             another
             use
             .
             And
             when
             every
             place
             and
             state
             of
             life
             hath
             such
             baits
             as
             these
             ,
             which
             hourly
             are
             allureing
             a
             mind
             so
             weakly
             fortifi'd
             against
             them
             ,
             no
             wonder
             if
             they
             do
             prevail
             .
          
           
             §
             .
             6.
             
             
               Education
               ,
               custom
               and
               ill
               example
               confirm
               these
               vicious
               habits
               with
               the
               most
               ,
               and
               much
               encrease
               them
               .
            
          
           
             §
             .
             7.
             
             
               The
               best
               have
               some
               of
               this
               inordinate
               sensuality
               and
               weakness
               of
               Reason
               ,
               and
               are
               imperfect
               in
               virtue
               ,
               and
               are
               tempted
               by
               the
               world
               as
               well
               as
               others
               .
            
          
           
             §
             .
             8.
             
             
               Therefore
               no
               man
               can
               live
               to
               God
               according
               to
               his
               certain
               duty
               ,
               who
               will
               not
               deny
               the
               desires
               of
               his
               flesh
               ,
               and
               bring
               it
               into
               subjection
               ,
               and
               live
               in
               vigilancy
               and
               daily
               conflict
               against
               its
               lusts
               .
            
          
           
             Obj.
             
             
               But
               the
               appetite
               of
               meat
               ,
               and
               drink
               ,
               and
               sleep
               ,
               and
               ease
               ,
               and
               venery
               ,
               and
               sport
               ,
               and
               pleasure
               ,
               and
               gain
               ,
               and
               honour
               ,
               is
               natural
               to
               us
               :
               and
               that
               which
               is
               natural
               is
               no
               vice
               ,
               nor
               to
               be
               denied
               or
               destroyed
               .
            
          
           
             Answ
             .
             It
             is
             natural
             to
             have
             the
             appetite
             ,
             but
             it
             is
             the
             disease
             of
             nature
             that
             this
             appetite
             is
             inordinate
             ,
             and
             no
             otherwise
             natural
             than
             the
             Leprosie
             is
             to
             those
             to
             whom
             it
             is
             propagated
             by
             their
             Parents
             .
             But
             is
             it
             natural
             to
             you
             to
             have
             lust
             and
             appetite
             ,
             and
             is
             it
             not
             natural
             to
             you
             to
             have
             Reason
             to
             moderate
             and
             rule
             them
             ?
             If
             not
             ,
             it
             is
             natural
             to
             you
             to
             be
             Bruits
             ,
             and
             not
             natural
             to
             you
             to
             be
             men
             :
             What
             is
             more
             natural
             to
             Man
             than
             to
             be
             Rational
             ?
             is
             it
             not
             his
             essential
             form
             ?
             And
             whether
             is
             Reason
             or
             Appetite
             ,
             think
             you
             ,
             naturally
             made
             to
             be
             the
             predominant
             faculty
             ?
             Should
             the
             Horse
             rule
             the
             Rider
             ,
             or
             the
             Rider
             the
             Horse
             ?
             The
             Soul
             and
             Body
             are
             much
             like
             the
             Rider
             and
             the
             Horse
             ;
             bethink
             you
             which
             should
             naturally
             rule
             .
          
           
             
             §
             .
             9.
             
             
               The
               inordinacy
               of
               the
               fleshly
               appetite
               and
               phantasie
               ,
               maketh
               it
               a
               continual
               pain
               to
               the
               flesh
               to
               be
               restrained
               and
               denied
               .
            
          
           
             As
             it
             is
             to
             a
             head-strong
             wilful
             Horse
             to
             be
             governed
             ,
             the
             more
             inordinate
             the
             appetite
             is
             ,
             the
             more
             it
             is
             pained
             by
             denial
             and
             restraint
             .
          
           
             §
             .
             10.
             
             
               The
               far
               greatest
               part
               of
               the
               world
               do
               live
               an
               ungodly
               sensual
               life
               ,
               and
               the
               interest
               of
               the
               flesh
               is
               predominant
               in
               them
               .
            
          
           
           
             Sad
             Experience
             puts
             this
             quite
             out
             of
             controversie
             .
          
           
             §
             .
             11.
             
             Vsually
             ,
             
             
               the
               more
               Riches
               and
               Fullness
               of
               all
               Provisions
               for
               the
               flesh
               men
               possess
               ,
               the
               more
               sensual
               and
               vicious
               they
               are
               .
            
          
           
             It
             is
             not
             alwayes
             so
             ;
             but
             that
             its
             usually
             so
             ,
             we
             need
             no
             proof
             but
             the
             knowledge
             of
             the
             World
             :
             nor
             need
             we
             take
             it
             from
             Christ
             only
             as
             a
             point
             of
             Faith
             ,
             That
             its
             hard
             for
             a
             Rich
             man
             to
             enter
             into
             Heaven
             :
             And
             Reason
             telleth
             us
             ,
             that
             when
             the
             love
             of
             the
             World
             above
             God
             is
             the
             mortal
             sin
             ,
             those
             are
             most
             in
             danger
             of
             it
             ,
             to
             whom
             the
             World
             appeareth
             most
             lovely
             :
             And
             they
             that
             have
             most
             temptations
             are
             in
             the
             greatest
             danger
             to
             miscarry
             .
          
           
             §
             .
             12.
             
             
               The
               Rich
               are
               commonly
               the
               Rulers
               of
               the
               World
               ,
               who
               have
               the
               liberties
               ,
               estates
               ,
               and
               lives
               of
               others
               ,
               much
               in
               their
               power
               .
            
          
           
             I
             never
             yet
             knew
             or
             heard
             of
             that
             place
             ,
             where
             the
             poor
             long
             ruled
             .
          
           
             §
             .
             13.
             
             
               Commonly
               ,
               the
               more
               averse
               men
               are
               to
               Godliness
               ,
               and
               the
               more
               prone
               to
               sensuality
               ;
               the
               less
               can
               they
               endure
               those
               that
               would
               perswade
               them
               to
               Godliness
               from
               their
               sensual
               Lives
               ;
               or
               that
               give
               them
               the
               Example
               of
               a
               holy
               self-denying
               life
               .
            
          
           
             For
             as
             it
             seemeth
             intolerable
             to
             them
             to
             leave
             their
             sensuality
             ,
             and
             to
             betake
             themselves
             to
             a
             contrary
             life
             ,
             which
             they
             are
             so
             averse
             to
             ;
             so
             they
             take
             him
             as
             an
             enemy
             to
             them
             ,
             that
             would
             draw
             them
             to
             it
             ,
             and
             are
             furious
             against
             him
             ,
             as
             a
             hungry
             Dog
             against
             him
             that
             would
             take
             away
             his
             Carrion
             .
             Experience
             puts
             this
             past
             all
             doubt
             (
             of
             which
             more
             anon
             .
             )
          
           
             §
             .
             14.
             
             
               Hence
               it
               cometh
               to
               pass
               ,
               that
               in
               all
               parts
               of
               the
               World
               ,
               the
               fore-described
               life
               of
               Godlyness
               ,
               is
               the
               matter
               of
               the
               common
               hatred
               ,
               scorn
               and
               cruel
               persecution
               of
               the
               sensual
               and
               ungodly
               .
            
          
           
             The
             more
             exactly
             any
             man
             shall
             set
             himself
             to
             obey
             God
             ,
             
             the
             more
             he
             crosseth
             the
             lusts
             and
             carnal
             Interest
             of
             the
             wicked
             ;
             and
             the
             more
             he
             commonly
             suffereth
             in
             the
             World.
             So
             full
             of
             malice
             and
             prejudice
             is
             the
             World
             ,
             against
             such
             faithfull
             Subjects
             of
             God
             ,
             that
             they
             slander
             them
             and
             make
             them
             
             seem
             the
             most
             odious
             sort
             of
             men
             :
             And
             so
             unreasonable
             are
             they
             and
             unjust
             ,
             that
             the
             fullest
             evidence
             for
             their
             Justification
             ,
             doth
             but
             seem
             to
             aggravate
             their
             faults
             ;
             and
             nothing
             is
             so
             great
             a
             Crime
             as
             their
             highest
             Virtues
             !
             Or
             if
             their
             Justification
             be
             undenyable
             they
             rage
             the
             more
             ,
             because
             they
             are
             hindered
             from
             making
             them
             suffer
             as
             deeply
             in
             their
             Names
             as
             in
             their
             Bodies
             .
             These
             things
             are
             no
             more
             questionable
             than
             the
             Warrs
             of
             Alexander
             or
             Caesar
             ,
             the
             World
             having
             longer
             proof
             and
             fuller
             evidence
             of
             them
             .
          
           
             §
             .
             15.
             
             
               And
               ordinarily
               God
               himself
               so
               ordereth
               it
               ,
               that
               his
               faithfullest
               Subjects
               shall
               be
               the
               deepest
               sufferers
               in
               this
               life
               .
            
          
           
             §
             .
             16.
             
             
               Therefore
               self-denyal
               ,
               mortification
               ,
               contempt
               of
               the
               World
               ,
               and
               patience
               under
               manifold
               sufferings
               from
               God
               and
               Man
               ,
               are
               necessary
               to
               all
               who
               will
               be
               faithfull
               to
               God
               ,
               in
               the
               unquestionable
               duties
               before
               described
               .
            
          
           
             It
             is
             tryed
             Friendship
             and
             Obedience
             which
             is
             most
             valuable
             .
             And
             unwholsom
             pleasures
             though
             preferred
             by
             the
             foolish
             Patient
             ,
             are
             forbidden
             by
             our
             wise
             Physician
             ,
             that
             they
             hinder
             not
             our
             health
             ,
             and
             greater
             Pleasures
             .
          
           
             §
             .
             17.
             
             
               Therefore
               if
               Worldly
               fleshly
               pleasures
               were
               our
               end
               and
               chief
               Good
               ,
               the
               best
               men
               would
               have
               the
               smallest
               measure
               of
               them
               .
            
          
           
             
               Obj.
               But
               you
               restrain
               man
               further
               than
               God
               restraineth
               him
               ,
               and
               binde
               him
               to
               more
               than
               God
               bindeth
               him
               to
               ,
               and
               make
               superstition
               to
               seem
               his
               duty
               ,
               and
               then
               raise
               these
               consequences
               from
               such
               Premises
               .
            
          
           
             Answ
             .
             What
             I
             mean
             by
             sin
             and
             duty
             I
             have
             so
             fully
             opened
             before
             ,
             and
             proved
             to
             be
             such
             by
             the
             light
             of
             Reason
             ,
             that
             this
             Objection
             hath
             no
             place
             .
             Even
             the
             sober
             Heathens
             ,
             the
             Greek
             Philosophers
             ,
             and
             Romane
             Worthies
             found
             and
             confessed
             all
             this
             to
             be
             true
             .
             If
             there
             be
             any
             thing
             in
             the
             Life
             before
             described
             ,
             which
             all
             sound
             Reason
             doth
             not
             justifie
             and
             command
             ,
             let
             him
             that
             is
             able
             manifest
             so
             much
             :
             If
             not
             ,
             it
             is
             no
             superstition
             ,
             *
             ,
             to
             live
             as
             a
             man
             that
             is
             governed
             by
             God
             ,
             and
             led
             by
             Reason
             ;
             and
             to
             do
             that
             which
             all
             our
             faculties
             were
             made
             for
             .
             And
             for
             austerities
             ,
             I
             have
             pleaded
             
             for
             none
             ,
             which
             are
             not
             become
             needfull
             to
             our
             own
             preservation
             and
             felicity
             :
             As
             a
             Patient
             will
             endure
             a
             strict
             dyet
             ,
             and
             exercise
             ,
             and
             blood-letting
             ,
             and
             bitter
             Physick
             for
             his
             health
             :
             It
             is
             not
             any
             affected
             unprofitable
             austerities
             ,
             that
             I
             plead
             for
             ;
             but
             those
             which
             are
             for
             our
             good
             ,
             and
             fit
             us
             for
             our
             duty
             ,
             and
             keep
             the
             flesh
             from
             rebelling
             against
             Reason
             ,
             and
             keep
             Man
             from
             living
             like
             a
             Beast
             :
             Even
             less
             than
             many
             of
             the
             Philosophers
             plead
             for
             ;
             and
             he
             that
             useth
             but
             thus
             much
             which
             is
             needfull
             ,
             will
             finde
             it
             both
             opposed
             as
             unsufferable
             by
             the
             World
             ,
             and
             murmured
             against
             by
             his
             suffering
             and
             displeased
             Flesh
             ;
             and
             that
             the
             Soul
             cannot
             do
             its
             duty
             ,
             but
             at
             a
             considerable
             cost
             and
             trouble
             to
             the
             Body
             .
             Though
             there
             may
             be
             an
             evil
             masked
             and
             cunningly
             moderated
             ,
             which
             men
             call
             Goodness
             ,
             which
             may
             be
             had
             at
             a
             cheaper
             rate
             .
             But
             saith
             Seneca
             truly
             ,
             
               Non
               est
               Bonitas
               ,
               pessimis
               esse
               meliorem
               .
            
          
        
         
           
             CHAP.
             XIV
             .
             That
             there
             is
             a
             Life
             of
             Retribution
             after
             this
             .
          
           
             TO
             know
             whether
             there
             be
             a
             Life
             after
             this
             ,
             
             for
             men
             to
             receive
             Rewards
             or
             Punishments
             in
             ,
             is
             a
             matter
             of
             greatest
             importance
             to
             Mankinde
             ,
             to
             be
             fully
             resolved
             in
             :
             upon
             which
             depend
             our
             Comforts
             ,
             and
             our
             Religion
             ,
             and
             without
             which
             we
             know
             not
             what
             to
             expect
             ,
             to
             hope
             for
             ,
             or
             to
             fear
             ;
             nor
             what
             to
             intend
             and
             seek
             after
             through
             our
             lives
             ,
             nor
             how
             to
             order
             our
             hearts
             or
             actions
             .
          
           
             This
             therefore
             I
             shall
             inquire
             into
             by
             the
             help
             of
             Reason
             and
             Natural
             evidence
             ,
             as
             one
             that
             would
             not
             be
             deceived
             nor
             deceive
             ,
             in
             so
             great
             a
             matter
             .
             And
             I
             shall
             pass
             by
             those
             arguments
             which
             are
             commonly
             fetcht
             from
             the
             Souls
             immateriality
             ,
             and
             independence
             upon
             matter
             ,
             and
             other
             such
             like
             ,
             which
             are
             commonly
             to
             be
             found
             in
             Physicks
             and
             Metaphysicks
             ,
             as
             being
             not
             such
             as
             my
             present
             method
             leadeth
             me
             to
             ;
             and
             shall
             make
             use
             of
             such
             as
             are
             the
             necessary
             consectaries
             of
             the
             certain
             Truths
             already
             proved
             .
          
           
           
             
             Object
             .
             
               But
               whatever
               Rationalities
               may
               be
               drawn
               from
               the
               Divine
               Attributes
               ,
               to
               prove
               a
               future
               state
               ,
               yet
               it
               depending
               wholly
               on
               the
               Divine
               Will
               ,
               and
               the
               Divine
               Will
               being
               absolutely
               free
               ,
               we
               can
               have
               no
               rational
               inducements
               to
               bring
               us
               to
               any
               sufficient
               knowledge
               of
               it
               ,
               but
               by
               a
               clear
               Revelation
               of
               the
               Divine
               Will.
               
            
          
           
             Answ
             .
             Is
             the
             Law
             of
             Nature
             no
             clear
             Revelation
             of
             Gods
             will
             ?
             or
             is
             it
             a
             Law
             without
             any
             Rewards
             or
             Penalties
             ?
             It
             depended
             on
             Gods
             will
             ,
             whether
             man
             should
             be
             his
             Subject
             or
             no
             ,
             obliged
             to
             obey
             him
             !
             But
             doth
             it
             follow
             therefore
             that
             it
             cannot
             be
             proved
             ?
             By
             making
             him
             a
             Rational
             free
             Agent
             ,
             and
             sociable
             ,
             placed
             among
             occasions
             of
             good
             and
             evil
             ,
             God
             did
             reveal
             that
             it
             was
             his
             will
             that
             Man
             should
             be
             his
             Subject
             ,
             and
             obey
             him
             !
             One
             action
             of
             God
             doth
             oft
             reveal
             his
             will
             concerning
             another
             .
             Those
             Attributes
             of
             God
             which
             signifie
             his
             Relation
             to
             us
             ,
             do
             reveal
             much
             of
             his
             will
             ,
             concerning
             what
             he
             will
             do
             with
             us
             in
             those
             Relations
             .
             And
             though
             his
             will
             be
             free
             ,
             his
             perfections
             consist
             not
             with
             falshood
             and
             mutability
             .
             If
             in
             freedom
             you
             include
             
               [
               indetermination
            
             ]
             then
             when
             we
             prove
             the
             determination
             of
             it
             
               ad
               unum
            
             ,
             you
             will
             plead
             no
             longer
             that
             it
             is
             free
             ;
             no
             more
             than
             it
             is
             yet
             free
             whether
             he
             will
             make
             the
             World.
             
          
           
             
             §
             .
             1.
             
             I.
             
               He
               that
               is
               the
               most
               Righteous
               Governour
               of
               the
               World
               ,
               making
               a
               just
               difference
               by
               Rewards
               and
               Punishments
               ,
               between
               the
               obedient
               and
               the
               wicked
               ,
               which
               yet
               he
               maketh
               not
               in
               this
               life
               ,
               will
               certainly
               make
               it
               after
               this
               life
               :
               But
               God
               is
               the
               most
               Righteous
               Governour
               of
               the
               World
               ,
               making
               a
               just
               difference
               by
               Rewards
               and
               Punishments
               ,
               between
               the
               obedient
               and
               the
               wicked
               ,
               which
               yet
               he
               maketh
               not
               in
               this
               life
               :
               Therefore
               he
               will
               make
               it
               after
               this
               life
               .
            
          
           
             That
             God
             is
             the
             Governour
             of
             the
             World
             (
             in
             a
             proper
             sense
             ,
             by
             Laws
             and
             Moral
             Government
             )
             is
             proved
             :
             And
             that
             he
             is
             Righteous
             ,
             is
             contained
             in
             the
             Perfections
             of
             his
             Nature
             .
             To
             deny
             either
             of
             these
             is
             to
             deny
             him
             to
             be
             God.
             That
             his
             Laws
             of
             Nature
             have
             not
             only
             Precepts
             of
             Duty
             ,
             but
             sanctions
             of
             Reward
             and
             Punishment
             ,
             is
             also
             proved
             :
             And
             further
             may
             be
             thus
             .
             1.
             
             If
             there
             be
             no
             Rewards
             or
             Punishments
             ,
             there
             is
             no
             Judgement
             or
             Execution
             :
             But
             there
             is
             Judgement
             and
             Execution
             :
             for
             they
             are
             parts
             of
             Government
             .
             Ergo
             —
             
             2.
             
             Without
             Rewards
             and
             Punishments
             ,
             
             Precepts
             would
             be
             vain
             to
             such
             as
             us
             ,
             and
             uneffectual
             as
             to
             their
             ends
             .
             But
             God
             hath
             not
             made
             his
             Laws
             in
             vain
             ,
             —
             Ergo.
             
          
           
             Obj.
             
               Governours
               use
               not
               to
               give
               men
               Rewards
               for
               their
               Obedience
               :
               subjects
               must
               obey
               without
               Reward
               .
            
          
           
             Answ
             .
             It
             is
             not
             the
             Name
             but
             the
             Thing
             that
             we
             enquire
             of
             :
             Call
             it
             a
             Benefit
             if
             you
             had
             rather
             :
             All
             Government
             is
             upheld
             by
             Rewards
             and
             Punishment
             .
             Reward
             is
             either
             that
             which
             is
             common
             to
             all
             obedient
             Subjects
             ,
             or
             such
             as
             is
             specially
             proper
             to
             some
             :
             All
             subjects
             that
             are
             faithfull
             ,
             have
             title
             to
             protection
             ,
             and
             approbation
             ,
             and
             justification
             against
             all
             false
             accusations
             ;
             and
             to
             their
             share
             in
             that
             peace
             and
             felicity
             of
             the
             Common-wealth
             ,
             
             which
             is
             the
             end
             of
             the
             Government
             :
             And
             some
             Commonwealths
             having
             far
             greater
             felicities
             than
             others
             ,
             accordingly
             the
             Subjects
             of
             them
             have
             their
             right
             and
             part
             :
             And
             this
             is
             the
             
               common
               reward
            
             or
             benefit
             of
             obedience
             and
             fidelity
             .
             Besides
             which
             ,
             some
             great
             exploits
             are
             usually
             rewarded
             with
             some
             special
             praemium
             .
             In
             humane
             Kingdoms
             as
             such
             ,
             the
             End
             is
             no
             higher
             than
             the
             Beginning
             :
             Temporal
             Governours
             give
             but
             temporal
             Rewards
             :
             The
             felicities
             of
             the
             Kingdom
             ,
             which
             are
             the
             ends
             of
             Government
             ,
             as
             they
             are
             from
             Man
             are
             but
             temporal
             ;
             and
             our
             share
             in
             them
             is
             all
             our
             Reward
             from
             men
             :
             But
             the
             original
             and
             end
             of
             the
             Kingdom
             of
             God
             are
             higher
             ,
             and
             of
             further
             prospect
             :
             The
             benefits
             of
             fidelity
             are
             greater
             ,
             as
             shall
             be
             further
             proved
             .
          
           
             But
             let
             it
             be
             noted
             ,
             
             that
             this
             Objection
             saith
             nothing
             against
             a
             life
             of
             Punishment
             .
             Governours
             never
             leave
             their
             Precepts
             without
             this
             sanction
             .
             And
             he
             that
             believeth
             future
             Punishment
             ,
             will
             easily
             believe
             a
             future
             Reward
             .
          
           
             Let
             it
             also
             be
             noted
             ,
             that
             
               Paternal
               Government
            
             hath
             evermore
             Rewards
             in
             the
             strictest
             sense
             ;
             that
             is
             ,
             a
             special
             favour
             and
             kindness
             shewed
             to
             the
             Childe
             that
             is
             specially
             obedient
             ;
             and
             so
             the
             rest
             according
             to
             their
             measures
             .
             But
             the
             Kingdom
             of
             God
             is
             
               A
               PATERNALL
               KINGDOM
            
             as
             is
             proved
             .
             That
             God
             will
             make
             in
             his
             Retributions
             a
             
               just
               difference
            
             between
             the
             good
             and
             bad
             ,
             is
             proved
             from
             his
             Justice
             in
             Government
             :
             If
             his
             Laws
             make
             no
             difference
             ,
             then
             men
             are
             left
             at
             liberty
             to
             keep
             or
             break
             them
             ,
             nor
             can
             it
             rationally
             be
             expected
             that
             they
             should
             be
             kept
             :
             Nor
             could
             he
             be
             said
             
             so
             much
             as
             to
             love
             or
             approve
             ,
             or
             justifie
             the
             obedient
             more
             than
             the
             rebellious
             :
             
             But
             so
             unholy
             a
             Nature
             ,
             and
             so
             indifferent
             between
             sin
             and
             duty
             ,
             and
             so
             unwise
             and
             unjust
             in
             governing
             ,
             is
             not
             to
             be
             called
             God.
             Either
             he
             justly
             differenceth
             ,
             or
             he
             doth
             not
             Govern.
             
          
           
             That
             God
             maketh
             not
             a
             sufficient
             differencing
             Retribution
             
               in
               this
               life
            
             ,
             is
             the
             complaint
             of
             some
             ,
             and
             the
             confession
             of
             almost
             all
             the
             World
             :
             The
             bad
             are
             commonly
             the
             greatest
             ,
             and
             the
             Lords
             and
             Oppressors
             of
             the
             Just
             :
             The
             Turks
             ,
             the
             Tartarians
             ,
             the
             Moscovites
             ,
             the
             Persians
             ,
             the
             Mogull
             ,
             and
             more
             such
             brutish
             Monarchs
             ,
             who
             use
             the
             people
             as
             the
             slaves
             of
             their
             pride
             and
             lust
             ,
             do
             take
             up
             the
             far
             greatest
             part
             of
             the
             Earth
             .
             Few
             places
             are
             so
             good
             ,
             where
             Goodness
             exposeth
             not
             men
             to
             sufferings
             ,
             from
             the
             rabble
             of
             the
             vulgar
             ,
             if
             not
             from
             the
             Governours
             ;
             slanders
             and
             abuses
             are
             the
             common
             lot
             of
             those
             that
             will
             differ
             from
             the
             carnal
             ,
             wilde
             ,
             rebellious
             Rout.
             And
             poverty
             ,
             pain
             ,
             sickness
             ,
             and
             death
             ,
             do
             come
             alike
             to
             all
             .
             The
             sensual
             ,
             that
             have
             wit
             enough
             ,
             so
             far
             to
             bridle
             their
             lusts
             ,
             as
             to
             preserve
             their
             health
             ,
             do
             usually
             live
             longer
             than
             more
             obedient
             men
             :
             And
             they
             deny
             themselves
             none
             of
             those
             fleshly
             pleasures
             ,
             which
             the
             obedient
             do
             continually
             abstain
             from
             .
          
           
             Obj.
             
               But
               do
               you
               not
               ordinarily
               say
               ,
               that
               Vice
               bringeth
               its
               punishment
               with
               it
               in
               its
               natural
               effects
               ?
               and
               Obedience
               its
               Reward
               ?
               Is
               not
               the
               life
               of
               a
               Glutton
               and
               Drunkard
               punished
               by
               poverty
               ,
               and
               shame
               ,
               and
               sickness
               ?
               And
               is
               not
               Godliness
               a
               pleasure
               in
               it self
               ?
               If
               it
               be
               our
               highest
               end
               and
               Happiness
               to
               love
               God
               and
               please
               him
               ,
               then
               sure
               the
               beginnings
               of
               it
               here
               ,
               must
               have
               more
               good
               ,
               than
               all
               the
               pleasures
               of
               sin
               ?
               and
               so
               God
               maketh
               a
               sufficient
               difference
               here
               .
            
          
           
             Answ
             .
             Some
             Vices
             that
             are
             sottishly
             managed
             ,
             do
             bring
             poverty
             ,
             shame
             and
             sickness
             :
             but
             that
             may
             easily
             be
             avoided
             by
             a
             vicious
             wit
             :
             Gluttony
             and
             drunkenness
             may
             fall
             short
             of
             sicknesses
             .
             Fornication
             and
             adultery
             and
             incest
             may
             be
             managed
             with
             greater
             craft
             .
             Pride
             and
             ambition
             may
             attain
             dominion
             and
             wealth
             :
             Theft
             may
             be
             hid
             ,
             and
             cheating
             and
             fraud
             may
             make
             men
             rich
             ,
             and
             free
             them
             from
             the
             pinching
             wants
             ,
             and
             cares
             ,
             and
             the
             temptations
             to
             discontent
             and
             contention
             ,
             of
             the
             poor
             .
             Malice
             may
             delight
             it self
             in
             secret
             revenges
             ,
             in
             poysonings
             ,
             murderings
             ,
             and
             such
             like
             ,
             
             without
             any
             worldly
             hurt
             to
             the
             transgressour
             .
             A
             Tiberius
             ,
             a
             Nero
             ,
             a
             Caligula
             ,
             a
             Domitian
             ,
             a
             Commodus
             ,
             a
             Heliogabalus
             ,
             a
             Sardanapalus
             ,
             may
             be
             on
             the
             Throne
             ,
             when
             a
             Socrates
             ,
             a
             Seneca
             ,
             a
             Cicero
             ,
             a
             Cato
             ,
             a
             Demosthenes
             is
             put
             to
             death
             ;
             yea
             ,
             when
             a
             Paul
             or
             Peter
             ,
             an
             Ignatius
             ,
             a
             Cyprian
             ,
             are
             sacrificed
             to
             their
             bloody
             rage
             .
          
           
             Yet
             it
             is
             true
             ,
             that
             all
             this
             while
             they
             want
             the
             dignity
             and
             comfort
             of
             the
             Just
             :
             But
             while
             they
             value
             it
             not
             ,
             and
             
               feel
               not
            
             the
             want
             of
             it
             ,
             they
             take
             it
             not
             for
             a
             punishment
             ,
             but
             choose
             it
             as
             a
             felicity
             .
          
           
             And
             as
             for
             the
             present
             Rewards
             of
             Virtue
             ,
             to
             speak
             impartially
             ,
             I
             verily
             think
             that
             if
             there
             
               were
               no
            
             life
             to
             come
             ,
             Virtue
             and
             Holiness
             were
             rationally
             more
             eligible
             :
             But
             that
             is
             much
             because
             God
             is
             
               an
               End
               above
               our selves
            
             !
             And
             for
             
               our
               own
               content
            
             ,
             in
             many
             ,
             Holiness
             would
             give
             the
             minde
             more
             pleasure
             ,
             than
             all
             fleshly
             pleasure
             ,
             and
             worldly
             greatness
             could
             counterpoise
             .
             But
             with
             many
             others
             ,
             whose
             afflictions
             are
             very
             heavy
             ,
             and
             pains
             and
             poverty
             very
             great
             ,
             and
             who
             are
             grievously
             tormented
             by
             cruel
             persecutors
             ;
             and
             perhaps
             a
             Melancholy
             constitution
             may
             forbid
             them
             much
             delight
             ,
             it
             is
             hard
             to
             say
             ,
             that
             if
             they
             durst
             let
             loose
             themselves
             to
             all
             sin
             ,
             which
             maketh
             for
             their
             fleshly
             interest
             ,
             their
             Pleasure
             would
             not
             be
             much
             greater
             .
             While
             the
             Soul
             is
             in
             flesh
             ,
             it
             unavoidably
             partaketh
             of
             the
             pain
             or
             pleasure
             of
             the
             flesh
             :
             Therefore
             the
             torment
             of
             the
             Stone
             ,
             or
             Strangury
             ,
             or
             of
             a
             Rack
             or
             Strappado
             will
             reach
             the
             Soul
             :
             And
             the
             operations
             of
             the
             Soul
             being
             in
             and
             by
             the
             body
             ,
             a
             tormented
             body
             will
             hinder
             those
             Contemplations
             which
             should
             feed
             our
             Joy
             ,
             and
             also
             hinder
             the
             Joy
             of
             those
             Contemplations
             .
             Most
             Christians
             enjoy
             little
             comfort
             in
             Holiness
             ,
             through
             the
             very
             cares
             of
             this
             life
             ,
             and
             the
             weakness
             of
             Grace
             ,
             and
             power
             of
             Corruptions
             ,
             and
             doubts
             and
             fears
             which
             do
             attend
             them
             :
             Much
             less
             would
             they
             have
             much
             comfort
             ,
             if
             they
             were
             here
             tormented
             ,
             and
             miserable
             in
             body
             ,
             and
             had
             no
             hope
             of
             another
             life
             .
             In
             some
             sense
             we
             may
             say
             ,
             that
             Heaven
             is
             begun
             on
             Earth
             ,
             because
             Holiness
             is
             begun
             :
             But
             the
             Heaven
             on
             Earth
             is
             the
             hope
             and
             reflection
             of
             the
             Heaven
             indeed
             ,
             and
             is
             soon
             gone
             if
             that
             be
             gone
             ,
             as
             the
             light
             here
             ceaseth
             when
             the
             Sun
             is
             set
             .
             God
             seen
             and
             loved
             in
             a
             glass
             doth
             more
             differ
             as
             to
             us
             from
             God
             as
             seen
             and
             loved
             in
             the
             intuition
             of
             
             his
             Glory
             ,
             than
             the
             heart
             of
             man
             is
             now
             able
             to
             conceive
             .
             The
             difference
             may
             be
             well
             called
             specifical
             as
             to
             our
             actions
             ,
             yea
             transcendently
             such
             .
             Let
             any
             man
             in
             torment
             without
             any
             hope
             of
             Heaven
             be
             Judge
             .
          
           
             And
             though
             Honesty
             without
             the
             Pleasure
             and
             Comforts
             of
             it
             ,
             be
             still
             better
             and
             more
             eligible
             ,
             yet
             while
             mans
             Reason
             and
             Virtue
             is
             so
             weak
             ,
             and
             his
             sense
             and
             appetite
             so
             strong
             ,
             and
             his
             body
             hath
             so
             much
             power
             upon
             his
             minde
             ,
             it
             is
             very
             few
             that
             the
             meer
             Love
             of
             Virtue
             would
             prevail
             with
             ,
             if
             that
             Virtue
             were
             never
             to
             come
             to
             a
             higher
             degree
             than
             this
             .
          
           
             It
             is
             undoubtedly
             true
             ,
             that
             the
             Delights
             of
             Holiness
             ,
             are
             incomparably
             more
             desireable
             ,
             as
             we
             have
             them
             in
             this
             life
             ,
             than
             Kingdoms
             and
             all
             the
             pleasures
             of
             the
             flesh
             :
             But
             that
             is
             principally
             because
             that
             this
             life
             is
             the
             passage
             to
             a
             better
             ,
             and
             hath
             relation
             to
             so
             glorious
             a
             reward
             :
             The
             least
             fore-thought
             of
             future
             Blessedness
             ,
             may
             weigh
             down
             all
             the
             riches
             and
             pleasures
             of
             the
             World.
             But
             take
             away
             the
             respect
             to
             the
             life
             to
             come
             ,
             and
             weak
             man
             would
             meet
             with
             no
             such
             comforts
             .
          
           
             It
             is
             true
             also
             ,
             that
             Virtue
             and
             Piety
             is
             most
             desirable
             even
             for
             it self
             :
             But
             that
             is
             especially
             as
             it
             will
             be
             it self
             indeed
             ,
             in
             a
             life
             of
             fuller
             perfection
             than
             this
             :
             For
             here
             it
             is
             so
             weak
             ,
             and
             clogged
             with
             so
             many
             corruptions
             ,
             and
             infirmities
             ,
             that
             the
             comfort
             of
             it
             is
             little
             perceived
             :
             But
             as
             a
             Childe
             in
             infancy
             hath
             less
             pleasure
             than
             a
             Bruite
             ,
             for
             all
             his
             Reason
             ;
             and
             as
             young
             Scholars
             for
             a
             time
             ,
             do
             meet
             with
             more
             trouble
             than
             pleasure
             in
             their
             Learning
             ,
             and
             half-witted
             Artists
             are
             oft
             more
             incommodious
             than
             none
             ;
             and
             no
             one
             would
             much
             seek
             after
             Arts
             or
             Learning
             for
             all
             its
             excellency
             ,
             if
             they
             had
             not
             hopes
             to
             ascend
             above
             that
             troublesome
             smattering
             degree
             :
             Even
             so
             in
             the
             present
             Case
             ,
             though
             the
             least
             Virtue
             be
             in
             it self
             more
             valuable
             than
             all
             sensual
             pleasure
             ,
             yet
             considered
             as
             
               Good
               to
               us
            
             ,
             we
             should
             never
             be
             able
             to
             preferre
             it
             ,
             if
             we
             had
             not
             hopes
             of
             a
             higher
             measure
             ,
             than
             most
             of
             the
             truly
             virtuous
             and
             obedient
             ,
             do
             here
             attain
             .
          
           
             Either
             it
             is
             fleshly
             ,
             worldly
             pleasure
             ,
             or
             it
             is
             the
             pleasing
             and
             enjoying
             of
             God
             in
             Holiness
             and
             Love
             ,
             which
             is
             Mans
             ultimate
             end
             .
             If
             it
             be
             the
             former
             ,
             then
             certainly
             the
             sensual
             and
             wicked
             are
             in
             a
             better
             condition
             than
             the
             obedient
             :
             For
             they
             have
             much
             more
             of
             that
             kinde
             of
             delight
             ;
             while
             
             the
             best
             are
             oft
             tormented
             and
             persecuted
             by
             their
             cruelty
             .
             
             But
             if
             it
             be
             the
             latter
             ,
             then
             it
             is
             sure
             to
             be
             enjoyed
             hereafter
             ,
             seeing
             we
             have
             here
             so
             small
             a
             measure
             ,
             and
             also
             finde
             that
             all
             the
             Virtue
             and
             Holiness
             of
             this
             life
             ,
             consisteth
             much
             more
             in
             desire
             ,
             and
             seeking
             ,
             than
             in
             delightfull
             enjoying
             :
             And
             our
             Delights
             are
             for
             the
             most
             part
             ,
             the
             effects
             of
             Hope
             ,
             of
             what
             we
             shall
             possess
             hereafter
             ,
             more
             than
             of
             the
             sense
             of
             our
             present
             happiness
             .
          
           
             There
             is
             no
             righteous
             Governour
             on
             Earth
             ,
             
             that
             will
             suffer
             (
             if
             he
             can
             help
             it
             )
             his
             disobedient
             Subjects
             to
             persecute
             those
             that
             most
             carefully
             obey
             him
             ,
             and
             to
             make
             them
             a
             common
             scorn
             ,
             and
             to
             imprison
             them
             ,
             torment
             them
             ,
             burn
             them
             at
             Stakes
             ,
             or
             banish
             them
             ,
             and
             then
             say
             ,
             That
             their
             obedience
             is
             in
             its
             own
             nature
             so
             much
             better
             than
             disobedience
             ,
             that
             it
             is
             Reward
             enough
             of
             it self
             .
             It
             is
             not
             the
             work
             of
             a
             Ruler
             only
             to
             see
             that
             no
             man
             be
             a
             loser
             by
             him
             or
             his
             service
             in
             point
             of
             commutative
             Justice
             ;
             but
             to
             see
             that
             by
             distributive
             Justice
             such
             a
             difference
             be
             made
             between
             the
             obedient
             and
             disobedient
             ,
             as
             the
             difference
             of
             their
             actions
             do
             require
             ,
             in
             order
             to
             the
             ends
             of
             Government
             .
             Justice
             giveth
             every
             one
             his
             due
             .
             Mercy
             it self
             when
             it
             remitteth
             a
             penalty
             ,
             doth
             it
             for
             the
             same
             ends
             ,
             and
             upon
             such
             reasonable
             considerations
             of
             repentance
             ,
             confession
             ,
             satisfaction
             ,
             reparation
             ,
             (
             according
             to
             power
             )
             that
             it
             may
             be
             called
             a
             
               Just
               Mercy
            
             :
             God
             is
             such
             a
             Lover
             of
             Holiness
             ,
             that
             he
             will
             in
             his
             Government
             manifest
             that
             Love
             ;
             and
             such
             a
             hater
             of
             sin
             that
             he
             will
             signifie
             his
             hatred
             of
             it
             to
             the
             sinner
             .
          
           
             Moreover
             ,
             the
             Body
             it self
             is
             part
             of
             the
             Man
             ,
             
             and
             that
             part
             which
             hath
             no
             small
             interest
             in
             the
             sin
             :
             It
             seemeth
             therefore
             unjust
             that
             the
             
               Bodies
               and
               sensitive
            
             powers
             of
             the
             disobedient
             should
             have
             all
             kinde
             of
             pleasures
             ,
             and
             the
             Bodies
             and
             sense
             of
             the
             obedient
             have
             the
             pain
             of
             Fasting
             ,
             self-denyal
             ,
             persecutions
             ,
             cruelties
             ,
             and
             no
             further
             Judgement
             to
             make
             a
             more
             equal
             Retribution
             .
          
           
             In
             a
             word
             ,
             I
             think
             there
             are
             few
             that
             compare
             the
             life
             of
             an
             Emperour
             of
             Turkie
             ,
             or
             Tartary
             ,
             or
             any
             wicked
             sensual
             Worldling
             ,
             with
             the
             life
             of
             many
             a
             thousand
             persecuted
             and
             tormented
             Saints
             ,
             but
             will
             confess
             ,
             that
             no
             Distributive
             Justice
             doth
             make
             in
             this
             life
             ,
             so
             sufficient
             a
             difference
             ,
             as
             may
             make
             men
             know
             the
             Justice
             of
             the
             Governour
             ,
             the
             
             desirableness
             of
             a
             holy
             state
             ,
             
             or
             the
             danger
             of
             the
             contrary
             :
             it
             was
             the
             observation
             of
             this
             that
             made
             most
             of
             the
             Atheists
             of
             the
             world
             think
             ,
             that
             there
             was
             no
             God
             ,
             or
             that
             he
             exercised
             no
             moral
             Government
             over
             men
             :
             and
             that
             made
             even
             the
             innocent
             often
             to
             stagger
             ,
             and
             tempted
             them
             to
             think
             their
             labours
             and
             sufferings
             were
             all
             in
             vain
             ,
             till
             they
             look'd
             before
             them
             to
             the
             end
             .
          
           
             And
             if
             God's
             Justice
             make
             not
             a
             sufficient
             difference
             here
             ,
             it
             is
             certain
             that
             there
             is
             another
             life
             where
             he
             will
             do
             it
             ;
             because
             else
             he
             should
             not
             be
             just
             ,
             his
             Laws
             would
             be
             delusory
             ,
             and
             his
             Government
             would
             be
             defective
             ,
             and
             successful
             only
             by
             deceit
             .
          
           
             Obj.
             
             
               God
               is
               not
               obliged
               to
               do
               Justice
               to
               men
               any
               more
               than
               to
               any
               other
               creatures
               :
               he
               suffereth
               the
               Dog
               to
               kill
               the
               Hare
               ,
               the
               Deer
               ,
               and
               innocent
               Sheep
               ;
               the
               Kite
               to
               kill
               the
               harmless
               Doves
               and
               Chickens
               ;
               the
               ravenous
               Birds
               ,
               and
               Beasts
               ,
               and
               Fishes
               ,
               to
               devour
               and
               live
               upon
               the
               rest
               ;
               and
               Man
               upon
               all
               :
               and
               he
               is
               not
               bound
               to
               do
               them
               Justice
               .
            
          
           
             Answ
             .
             The
             Bruits
             are
             no
             subjects
             capable
             of
             
               moral
               Government
            
             ,
             and
             consequently
             of
             Propriety
             ,
             of
             Right
             or
             of
             Wrong
             .
             God
             that
             made
             them
             uncapable
             of
             Government
             ,
             thereby
             declared
             that
             he
             intended
             them
             not
             for
             it
             .
             Let
             no
             man
             here
             play
             with
             ambiguities
             ,
             and
             say
             ,
             that
             
               God
               governeth
               all
               the
               creatures
            
             .
             The
             word
             
               [
               Government
            
             ]
             is
             taken
             equivocally
             ,
             when
             it
             is
             applied
             to
             a
             dead
             or
             bruitish
             subject
             ,
             a
             Ship
             ,
             a
             Coach
             ,
             a
             Horse
             ,
             a
             Dog
             ;
             and
             meaneth
             not
             the
             same
             thing
             which
             we
             discourse
             of
             .
             It
             is
             
               Moral
               Government
            
             by
             Laws
             and
             Judgment
             which
             we
             treat
             of
             .
             When
             God
             had
             made
             Man
             a
             Governable
             Creature
             ,
             he
             thereby
             declared
             his
             will
             to
             be
             himself
             his
             Governour
             ,
             which
             is
             all
             the
             obligation
             that
             God
             is
             capable
             of
             ,
             as
             to
             actions
             
               ad
               extra
            
             .
             He
             therefore
             that
             made
             the
             rational
             world
             his
             Kingdom
             ,
             did
             thereby
             engage
             himself
             to
             govern
             them
             in
             Justice
             :
             there
             is
             therefore
             no
             comparison
             between
             the
             case
             of
             men
             and
             bruits
             ,
             who
             never
             were
             subjects
             ,
             but
             utensils
             in
             his
             Kingdom
             .
          
           
             §
             .
             2.
             
             II.
             
               If
               there
               were
               no
               retribution
               in
               the
               life
               to
               come
               ,
               the
            
             secret
             sins
             and
             duties
             
               of
               the
            
             heart
             and
             life
             
               would
               be
               under
               no
               sufficient
               Government
               .
               But
               the
            
             secret
             sins
             and
             duties
             
               of
               the
               heart
               and
            
             life
             
               are
               under
               a
               sufficient
               Government
               :
               Therefore
               there
               is
               a
               Retribution
               in
               the
               life
               to
               come
               .
            
          
           
           
             This
             Argument
             is
             a
             particular
             instance
             ,
             
             to
             clear
             the
             former
             general
             Argument
             .
             The
             Major
             is
             proved
             by
             experience
             ;
             the
             Heart
             is
             the
             Fountain
             of
             Good
             and
             Evil
             ,
             man
             cannot
             see
             it
             ,
             and
             therefore
             pretendeth
             not
             to
             govern
             it
             ,
             or
             make
             Laws
             for
             it
             ;
             if
             they
             did
             ,
             it
             would
             be
             all
             in
             vain
             .
             The
             heart
             may
             be
             guilty
             of
             Atheism
             ,
             Blasphemy
             ,
             Idolatry
             ,
             Malice
             ,
             Contrivements
             ,
             and
             desires
             of
             Treason
             ,
             Murder
             ,
             Incest
             ,
             Adultery
             ,
             Fraud
             ,
             Oppression
             ,
             and
             all
             the
             Villany
             in
             the
             world
             ,
             and
             no
             man
             can
             know
             or
             punish
             it
             :
             and
             God
             doth
             not
             do
             it
             ordinarily
             in
             this
             life
             ,
             with
             any
             sufficient
             act
             of
             Justice
             .
             So
             also
             all
             those
             sins
             which
             men
             are
             but
             able
             to
             hide
             ,
             as
             secret
             Murders
             ,
             Treasons
             ,
             Revenge
             ,
             Slanders
             ,
             Fraud
             ,
             &c.
             do
             escape
             all
             punishment
             from
             man.
             And
             God
             hath
             no
             observable
             ordinary
             course
             of
             outward
             Justice
             in
             this
             world
             ,
             but
             what
             he
             exerciseth
             by
             men
             ,
             (
             though
             extraordinarily
             he
             sometime
             otherwise
             interpose
             .
             )
             And
             how
             easie
             and
             ordinary
             it
             is
             for
             subtil
             men
             to
             do
             much
             wickedness
             ,
             and
             never
             be
             discovered
             ,
             needs
             no
             proof
             .
             The
             like
             we
             may
             say
             in
             some
             measure
             of
             those
             
               secret
               duties
            
             of
             heart
             and
             life
             ,
             which
             have
             neither
             reward
             nor
             notice
             in
             this
             life
             ;
             and
             if
             observed
             ,
             are
             usually
             turned
             into
             matter
             of
             reproach
             .
          
           
             The
             Minor
             needeth
             no
             more
             proof
             ,
             when
             we
             have
             proved
             already
             that
             God
             is
             our
             Governour
             :
             It
             is
             certain
             ,
             that
             the
             secret
             acts
             of
             heart
             and
             life
             are
             as
             much
             under
             his
             government
             as
             the
             open
             ,
             and
             therefore
             shall
             have
             equal
             retribution
             .
          
           
             §
             .
             3.
             
             III.
             
               If
               there
               were
               no
               life
               of
               retribution
               after
               this
               ,
               the
               sins
               of
               the
               Great
               ones
               and
               Rulers
               of
               the
               world
               ,
               and
               all
               others
               ,
               that
               by
               strength
               could
               make
               their
               part
               good
               ,
               would
               be
               under
               no
               sufficient
               Justice
               .
               But
               the
               sins
               even
               of
               the
               greatest
               and
               strongest
               are
               under
               sufficient
               justice
               :
               Therefore
               there
               is
               a
               life
               of
               retribution
               after
               this
               .
            
          
           
             The
             Major
             is
             clear
             by
             experience
             :
             The
             sins
             of
             all
             the
             Sovereigns
             of
             the
             earth
             are
             rarely
             under
             sufficient
             justice
             in
             this
             life
             .
             If
             there
             were
             no
             punishment
             hereafter
             ,
             what
             justice
             would
             be
             done
             upon
             a
             Tamerlane
             ,
             a
             Bajazet
             ,
             a
             Mahumed
             ,
             a
             Dionysius
             ,
             an
             Alexander
             ,
             a
             Caesar
             ,
             a
             Marius
             ,
             a
             Sylla
             ,
             a
             Sertorius
             ,
             and
             many
             hundred
             such
             ,
             for
             all
             the
             innocent
             bloud
             which
             they
             have
             shed
             ,
             for
             their
             pride
             and
             self-exalting
             .
             What
             justice
             would
             be
             done
             on
             Kings
             ,
             and
             Emperours
             ,
             and
             States
             ,
             that
             have
             none
             above
             them
             ,
             for
             all
             their
             lusts
             and
             filthiness
             ,
             
             their
             intemperance
             and
             sensuality
             ,
             
             their
             oppression
             and
             cruelty
             ?
             I
             know
             that
             God
             doth
             sometimes
             punish
             them
             by
             Rebels
             ,
             or
             by
             other
             Princes
             ,
             or
             by
             sickness
             in
             this
             life
             :
             but
             that
             is
             no
             ordinary
             course
             of
             justice
             ,
             and
             therefore
             not
             sufficient
             to
             its
             ends
             :
             Ordinarily
             all
             things
             here
             come
             alike
             to
             all
             .
             And
             what
             justice
             would
             be
             done
             upon
             any
             Rebels
             or
             Robbers
             that
             are
             but
             strong
             enough
             to
             bear
             it
             out
             ?
             Or
             upon
             any
             that
             raise
             unrighteous
             Wars
             ,
             and
             burn
             ,
             and
             murder
             ,
             and
             destroy
             Countries
             and
             Cities
             ,
             and
             are
             worse
             than
             plagues
             to
             all
             places
             where
             they
             come
             ,
             and
             worse
             than
             mad
             dogs
             and
             bears
             to
             others
             ?
             If
             they
             do
             but
             conquer
             ,
             instead
             of
             punishment
             for
             all
             this
             villany
             ,
             they
             go
             away
             here
             with
             wealth
             and
             glory
             .
          
           
             The
             Minor
             is
             past
             question
             :
             Therefore
             certainly
             there
             is
             another
             life
             ,
             where
             conquering
             ,
             rewarded
             ,
             prospering
             ,
             domineering
             sin
             shall
             have
             its
             proper
             punishment
             .
          
           
             §
             .
             4.
             
             IV.
             
               If
               God
               rule
               not
               man
               by
               the
               hopes
               and
               fears
               of
               certain
               Good
               and
               Evil
               hereafter
               ,
               he
               ruleth
               him
               not
               according
               to
               his
               Nature
               :
               But
               God
               doth
               rule
               man
               according
               to
               his
               Nature
               :
            
             Ergo.
             
          
           
             The
             Minor
             needeth
             no
             proof
             :
             The
             Major
             is
             proved
             by
             experience
             :
             The
             nature
             of
             man
             is
             to
             be
             most
             moved
             with
             the
             hopes
             and
             fears
             of
             Good
             and
             Evil
             after
             death
             :
             Otherwise
             death
             it self
             would
             comparatively
             seem
             nothing
             to
             us
             .
             No
             other
             creature
             hath
             such
             hopes
             and
             fears
             :
             If
             you
             ask
             ,
             how
             I
             can
             tell
             that
             ?
             I
             answer
             ,
             as
             I
             can
             tell
             that
             a
             Tree
             doth
             not
             hear
             ,
             and
             a
             Stone
             doth
             not
             feel
             or
             see
             ,
             because
             there
             is
             no
             appearance
             of
             such
             a
             sense
             ,
             whose
             nature
             is
             to
             make
             it self
             manifest
             by
             its
             evidences
             where
             it
             is
             :
             Bruits
             shew
             a
             fear
             of
             death
             ,
             and
             love
             of
             life
             ,
             but
             of
             nothing
             further
             ;
             of
             which
             there
             is
             evidence
             enough
             to
             quiet
             a
             mind
             that
             seeketh
             after
             truth
             ,
             though
             not
             to
             silence
             a
             prating
             caviller
             .
             This
             will
             be
             further
             improved
             under
             that
             which
             followeth
             .
          
           
             §
             .
             5.
             V.
             
               If
               the
               world
            
             cannot
             
               be
               governed
               according
               to
               its
               nature
               ,
               and
               God's
               Laws
               ,
               without
               the
               hopes
               and
               fears
               of
               Good
               and
               Evil
               after
               death
               ,
               then
               the
               objects
               of
               such
               hopes
               and
               fears
               is
               certain
               truth
               .
               But
               the
               Antecedent
               is
               true
               :
               Therefore
               so
               is
               the
               Consequent
               .
            
          
           
             That
             the
             nature
             of
             man
             requireth
             a
             Moral
             Government
             ,
             and
             not
             only
             a
             Physical
             motion
             ,
             is
             already
             proved
             .
             Physical
             motion
             only
             determineth
             the
             agent
             to
             act
             ,
             and
             produceth
             
             the
             act
             it self
             
               quoad
               eventum
            
             .
             
             Moral
             Government
             doth
             institute
             for
             the
             subject
             a
             
               debitum
               agendi
               ,
               &
               habendi
            
             ,
             and
             judgeth
             him
             accordingly
             .
             If
             there
             were
             no
             Government
             but
             Physical
             motion
             ,
             there
             were
             no
             debitum
             in
             the
             world
             ,
             neither
             
               officii
               ,
               praemii
               vel
               poenae
               ,
               vel
               jus
               possidendi
               ,
               vel
               injuria
            
             :
             no
             right
             or
             wrong
             .
             For
             Physical
             motion
             doth
             equally
             produce
             the
             act
             in
             perjury
             ,
             murder
             ,
             treason
             ,
             adultery
             ,
             as
             in
             good
             deeds
             :
             and
             it
             never
             produceth
             an
             act
             which
             eventually
             never
             is
             :
             Therefore
             there
             should
             be
             nothing
             a
             Duty
             but
             what
             cometh
             to
             pass
             ,
             if
             Physical
             motion
             were
             all
             the
             Government
             .
             Government
             then
             there
             must
             be
             ;
             and
             what
             God
             requireth
             of
             all
             by
             nature
             I
             have
             shewed
             before
             .
             Now
             that
             there
             is
             a
             moral
             impossibility
             of
             the
             performance
             of
             this
             in
             any
             sincerity
             ,
             so
             as
             to
             intimate
             any
             laudible
             Government
             of
             the
             world
             ,
             I
             shall
             further
             prove
             .
          
           
             1.
             
             If
             according
             to
             the
             present
             temper
             of
             man
             ,
             there
             be
             no
             motives
             ,
             which
             would
             ever
             prove
             sufficient
             to
             resist
             all
             the
             temptations
             of
             this
             life
             ,
             to
             keep
             us
             in
             true
             obedience
             and
             love
             to
             God
             ,
             unto
             the
             end
             ,
             without
             the
             hopes
             and
             fears
             of
             Good
             and
             Evil
             after
             death
             ;
             then
             cannot
             the
             world
             be
             governed
             according
             to
             God's
             Laws
             ,
             without
             such
             hopes
             and
             fears
             of
             futurity
             .
             But
             the
             Antecedent
             is
             true
             :
             Ergo
             ,
             so
             is
             the
             consequent
             .
          
           
             If
             God
             had
             prescribed
             man
             a
             course
             of
             duty
             in
             his
             Laws
             ,
             
             (
             as
             to
             obey
             and
             love
             him
             upon
             terms
             of
             fleshly
             suffering
             )
             and
             had
             not
             given
             man
             such
             motives
             as
             might
             rationally
             prevail
             for
             the
             performance
             ;
             his
             Laws
             had
             been
             all
             in
             vain
             .
             He
             that
             hath
             made
             Holiness
             our
             indispensible
             duty
             ,
             hath
             certainly
             left
             us
             motives
             and
             rational
             helps
             to
             perform
             it
             .
             But
             so
             many
             and
             great
             are
             the
             temptations
             of
             this
             life
             ,
             and
             so
             strong
             is
             our
             sense
             ,
             and
             so
             great
             are
             the
             sufferings
             of
             the
             obedient
             ,
             that
             in
             this
             our
             imperfection
             we
             could
             never
             go
             through
             them
             ,
             without
             the
             motives
             which
             are
             fetch'd
             from
             another
             life
             .
             1.
             
             It
             would
             weaken
             the
             hands
             of
             the
             best
             ,
             as
             to
             their
             duty
             ,
             it
             would
             embolden
             them
             to
             sin
             ,
             it
             would
             give
             victory
             to
             all
             strong
             temptations
             .
             Let
             every
             Reader
             but
             consult
             with
             his
             own
             soul
             ,
             and
             (
             though
             it
             be
             granted
             that
             virtue
             should
             be
             chosen
             for
             its
             own
             sake
             ,
             how
             dear
             soever
             it
             may
             cost
             ,
             yet
             )
             let
             him
             without
             lying
             say
             ,
             what
             he
             thinketh
             he
             should
             be
             and
             do
             in
             case
             of
             temptations
             ,
             if
             he
             knew
             that
             he
             had
             no
             life
             to
             live
             but
             this
             .
             
             I
             am
             not
             sure
             ,
             
             but
             I
             will
             freely
             confess
             what
             I
             think
             most
             that
             now
             are
             honest
             would
             be
             and
             do
             .
             First
             ,
             They
             would
             observe
             how
             little
             difference
             God
             maketh
             between
             the
             obedient
             and
             disobedient
             in
             his
             providence
             ,
             and
             how
             ordinarily
             his
             present
             judgements
             are
             not
             much
             to
             be
             feared
             .
             And
             hence
             they
             would
             think
             ,
             that
             he
             maketh
             no
             great
             matter
             of
             it
             ,
             what
             they
             either
             are
             or
             do
             :
             and
             so
             their
             very
             love
             of
             Virtue
             would
             be
             much
             debilitated
             :
             Nay
             ,
             the
             sufferings
             of
             the
             virtuous
             would
             tempt
             them
             to
             think
             ,
             that
             it
             is
             no
             very
             desirable
             way
             :
             
             and
             though
             still
             they
             would
             have
             something
             within
             them
             ,
             which
             would
             tell
             them
             ,
             that
             honesty
             ,
             and
             temperance
             ,
             and
             piety
             are
             good
             ;
             yet
             the
             natural
             love
             of
             themselves
             is
             so
             deeply
             planted
             in
             them
             ,
             
             and
             so
             powerful
             ,
             that
             in
             most
             great
             temptations
             it
             would
             prevail
             .
             They
             would
             venture
             upon
             lying
             and
             perjury
             ,
             rather
             than
             lose
             their
             liberty
             ,
             or
             livelihood
             ,
             or
             reputation
             .
             They
             would
             do
             any
             thing
             which
             the
             Rulers
             bid
             them
             ,
             or
             any
             one
             that
             is
             stronger
             than
             they
             ,
             rather
             than
             suffer
             much
             for
             their
             innocency
             .
             I
             think
             they
             would
             not
             scramble
             much
             for
             riches
             ,
             or
             high
             places
             ,
             because
             a
             quiet
             life
             best
             pleaseth
             them
             ;
             but
             if
             they
             had
             a
             fancy
             to
             any
             delightful
             seat
             ,
             or
             pleasant
             accommodation
             ,
             they
             would
             stretch
             their
             consciences
             hard
             to
             get
             it
             :
             And
             to
             escape
             poverty
             ,
             and
             suffering
             ,
             and
             death
             ,
             they
             would
             do
             I
             know
             not
             what
             .
             And
             if
             their
             interest
             required
             them
             to
             do
             another
             mischief
             ,
             in
             order
             to
             the
             publick
             good
             ,
             (
             for
             revenge
             I
             suppose
             them
             not
             much
             enclined
             to
             )
             they
             would
             be
             as
             Brutus's
             and
             would
             be
             confident
             of
             the
             success
             of
             subtil
             and
             concealed
             enterprises
             :
             
             they
             would
             no
             further
             resist
             any
             great
             temptation
             to
             please
             their
             appetites
             in
             meats
             and
             drinks
             ;
             or
             their
             flesh
             ,
             in
             lust
             ,
             or
             ease
             ,
             and
             sports
             ,
             and
             gaming
             ,
             and
             such
             vain
             pastimes
             ,
             than
             some
             other
             carnal
             interest
             contradicting
             did
             forbid
             them
             .
             And
             though
             naturally
             some
             men
             prefer
             Knowledge
             before
             all
             worldly
             pleasures
             ,
             yet
             considering
             how
             short
             a
             time
             they
             should
             be
             the
             better
             for
             it
             ,
             and
             how
             many
             toilsome
             hours
             they
             must
             lay
             out
             for
             it
             ,
             they
             would
             rather
             let
             it
             go
             ,
             and
             take
             up
             with
             the
             ease
             and
             pleasure
             of
             the
             flesh
             .
             This
             ,
             I
             fear
             ,
             would
             be
             their
             life
             ;
             for
             when
             all
             the
             comforts
             of
             this
             life
             of
             flesh
             are
             laid
             in
             the
             one
             end
             of
             the
             ballance
             ,
             what
             should
             weigh
             them
             down
             but
             something
             greater
             ?
             So
             that
             if
             some
             little
             
               restraint
               of
               villany
            
             might
             be
             made
             by
             
               lower
               motives
            
             ,
             I
             
             appeal
             to
             the
             conscience
             of
             the
             Reader
             ,
             whether
             he
             thinks
             ,
             
             that
             the
             fore-proved
             duties
             of
             
               Resignation
               ,
               Obedience
            
             ,
             and
             
               Love
               to
               God
            
             above
             all
             ,
             would
             ever
             be
             performed
             (
             by
             any
             considerable
             number
             at
             least
             )
             if
             they
             knew
             that
             they
             had
             no
             life
             to
             live
             but
             this
             .
          
           
             2.
             
             Yea
             ,
             no
             tolerable
             Government
             at
             all
             could
             be
             kept
             up
             ,
             (
             I
             speak
             not
             of
             God's
             Physical
             motion
             by
             Omnipotency
             .
             )
             For
             ,
             1.
             
             The
             Rulers
             of
             the
             world
             ,
             that
             have
             
               none
               above
               them
            
             would
             have
             little
             or
             no
             restraint
             ;
             and
             
               their
               examples
            
             would
             form
             the
             people
             to
             all
             abomination
             .
             If
             they
             feared
             insurrections
             ,
             they
             would
             oppress
             them
             the
             more
             to
             disable
             them
             .
             And
             what
             a
             world
             must
             it
             be
             ,
             when
             Lust
             is
             the
             Law
             to
             all
             the
             Governours
             ?
             And
             the
             people
             would
             have
             nothing
             but
             the
             hopes
             and
             fears
             of
             temporal
             good
             or
             evil
             ,
             to
             restrain
             them
             from
             any
             Treason
             or
             Rebellion
             or
             villany
             .
             And
             all
             those
             that
             Princes
             cannot
             please
             ,
             would
             plot
             ,
             
             revenge
             or
             play
             their
             game
             another
             way
             :
             and
             subtil
             men
             would
             think
             it
             easie
             to
             poison
             or
             murder
             secretly
             Princes
             and
             Nobles
             ,
             and
             any
             enemy
             that
             stood
             in
             the
             way
             of
             their
             own
             designs
             ,
             
             if
             once
             they
             were
             out
             of
             fear
             of
             a
             life
             to
             come
             .
          
           
             3.
             
             And
             all
             secret
             villany
             would
             be
             committed
             without
             fear
             :
             (
             secret
             adulteries
             ,
             theft
             ,
             lying
             ,
             perjury
             )
             and
             common
             honesty
             could
             not
             be
             maintained
             ;
             for
             every
             man's
             self-interest
             would
             be
             his
             Law
             ,
             and
             prevail
             against
             all
             the
             principles
             of
             honesty
             .
             And
             all
             that
             men
             would
             strive
             for
             ,
             would
             be
             either
             to
             strengthen
             themselves
             in
             their
             wickedness
             ,
             that
             they
             might
             be
             out
             of
             fear
             of
             humane
             Justice
             ;
             or
             else
             to
             hide
             it
             from
             the
             cognisance
             of
             man
             :
             Thus
             would
             the
             world
             be
             turned
             into
             a
             resemblance
             of
             Hell
             ,
             and
             men
             be
             as
             much
             worse
             than
             wild
             beast
             ,
             as
             their
             natures
             were
             better
             which
             are
             corrupted
             ,
             and
             all
             would
             be
             in
             wickedness
             and
             confusion
             ,
             
             without
             the
             hopes
             and
             fears
             of
             another
             life
             .
          
           
             Obj.
             
               But
               in
               all
               this
               you
               argue
               against
               experience
               :
               Hath
               there
               not
               been
               Government
               and
               order
               kept
               up
               among
               Heathens
               ?
               and
               is
               there
               not
               a
               Government
               at
               this
               day
               in
               all
               the
               Kingdoms
               and
               Common-wealths
               throughout
               the
               world
               ?
            
          
           
             Answ
             .
             In
             all
             this
             I
             speak
             according
             to
             experience
             :
             For
             ,
             1.
             
             Almost
             all
             the
             world
             believe
             a
             life
             to
             come
             :
             all
             the
             Christians
             ,
             all
             the
             Mahometans
             ,
             and
             all
             the
             Jews
             ,
             and
             almost
             all
             or
             most
             of
             the
             known
             Idolaters
             and
             Heathens
             :
             their
             very
             
             Idolatry
             intimateth
             this
             ,
             
             when
             they
             number
             their
             deceased
             Heroes
             with
             their
             gods
             .
             And
             though
             the
             power
             of
             this
             belief
             is
             debilitated
             with
             the
             most
             ,
             (
             and
             therefore
             piety
             and
             virtue
             proportionably
             perisheth
             )
             yet
             that
             common
             dull
             belief
             of
             it
             which
             they
             have
             ,
             being
             in
             a
             business
             of
             unspeakable
             consequence
             ,
             doth
             restrain
             them
             so
             far
             as
             they
             are
             restrained
             .
          
           
             2.
             
             Those
             that
             believe
             it
             not
             ,
             are
             yet
             in
             an
             uncertainty
             ;
             and
             the
             possibility
             of
             rewards
             and
             punishments
             hereafter
             ,
             keepeth
             up
             much
             of
             the
             order
             that
             is
             left
             .
          
           
             3.
             
             Those
             few
             Countries
             which
             believe
             that
             there
             is
             no
             life
             to
             come
             ,
             (
             or
             rather
             those
             persons
             in
             some
             Countries
             )
             do
             proportionably
             increase
             or
             excel
             in
             wickedness
             :
             they
             give
             up
             themselves
             to
             sensuality
             and
             lusts
             ,
             to
             pride
             ,
             and
             covetousness
             ,
             and
             revenge
             ,
             and
             cruelty
             ;
             and
             are
             usually
             worse
             than
             others
             ,
             as
             their
             belief
             is
             worse
             ;
             what
             maketh
             Cannibals
             more
             savage
             than
             other
             people
             ?
             What
             made
             a
             Nero
             ,
             a
             Heliogabalus
             ,
             &c.
             such
             swine
             ?
             what
             made
             Rome
             it self
             at
             that
             pass
             ,
             that
             Seneca
             saith
             ,
             more
             died
             by
             poison
             of
             servants
             hands
             ,
             (
             and
             secret
             murders
             )
             than
             by
             Kings
             :
             (
             even
             in
             days
             of
             such
             great
             and
             common
             cruelty
             .
             )
             All
             was
             ,
             because
             mens
             consciences
             were
             from
             under
             the
             hopes
             and
             fears
             of
             another
             life
             :
             and
             if
             all
             were
             so
             ,
             then
             all
             would
             live
             accordingly
             .
          
           
             But
             it
             is
             another
             kind
             of
             life
             which
             the
             Law
             of
             God
             in
             Nature
             doth
             enjoyn
             us
             ;
             it
             is
             another
             kind
             of
             life
             ,
             which
             I
             before
             proved
             to
             be
             all
             mens
             duty
             :
             and
             whether
             the
             world
             have
             sufficient
             means
             and
             motives
             to
             such
             a
             life
             ,
             and
             could
             be
             governed
             but
             like
             men
             ,
             without
             the
             hopes
             and
             fears
             of
             futurity
             ,
             let
             sober
             and
             considerate
             reason
             judge
             ?
             
          
           
             Obj.
             
               Can
               it
               be
               any
               worse
               then
               it
               is
               already
               ?
               what
               vice
               or
               villany
               doth
               not
               every
               where
               abound
               ,
               for
               all
               the
               belief
               of
               a
               life
               to
               come
               ?
            
          
           
             Answ
             .
             If
             it
             be
             so
             bad
             for
             all
             that
             belief
             ,
             what
             would
             it
             be
             without
             ?
             if
             the
             enervating
             of
             it
             by
             the
             lusts
             of
             the
             flesh
             do
             loose
             the
             reins
             ,
             and
             leave
             the
             world
             in
             so
             much
             wickedness
             ,
             what
             would
             it
             be
             if
             their
             hopes
             and
             fears
             of
             another
             life
             were
             gone
             ?
             Now
             men
             have
             a
             secret
             witness
             in
             their
             breasts
             ,
             which
             checketh
             and
             restraineth
             them
             :
             Now
             they
             have
             Kings
             and
             Rulers
             ,
             who
             having
             some
             belief
             of
             a
             life
             to
             come
             ,
             do
             form
             their
             Laws
             accordingly
             ,
             and
             govern
             the
             common
             people
             with
             some
             respect
             to
             that
             belief
             .
             Now
             there
             are
             many
             
             (
             through
             the
             mercy
             of
             God
             )
             who
             are
             serious
             in
             that
             belief
             ,
             and
             live
             accordingly
             ;
             who
             are
             instructors
             ,
             restraints
             and
             examples
             to
             the
             rest
             .
             And
             from
             these
             is
             that
             order
             which
             is
             kept
             up
             in
             the
             world
             :
             But
             if
             all
             were
             as
             those
             few
             ,
             that
             have
             overcome
             this
             belief
             ,
             the
             world
             would
             be
             a
             Wilderness
             of
             savage
             Beasts
             ,
             and
             would
             be
             so
             full
             of
             impiety
             ,
             villany
             ,
             persidiousness
             ,
             bloodiness
             ,
             and
             all
             confusion
             ,
             that
             we
             should
             think
             it
             a
             greater
             sign
             of
             goodness
             in
             God
             to
             destroy
             it
             ,
             than
             to
             continue
             it
             ;
             and
             should
             think
             of
             his
             Government
             according
             to
             the
             effects
             ,
             or
             should
             hardly
             believe
             he
             govern'd
             it
             at
             all
             .
          
           
             I
             come
             now
             to
             prove
             the
             consequence
             of
             the
             Major
             Proposition
             ,
             that
             
               the
               object
            
             of
             those
             hopes
             and
             fears
             are
             certain
             truths
             ,
             which
             are
             so
             necessary
             to
             the
             government
             of
             the
             world
             :
             and
             this
             needeth
             no
             other
             proof
             but
             this
             .
          
           
             If
             God
             can
             govern
             the
             world
             without
             a
             course
             of
             deceit
             and
             lying
             ,
             then
             the
             objects
             of
             these
             necessary
             hopes
             and
             fears
             are
             true
             :
             But
             God
             can
             govern
             the
             world
             without
             a
             course
             of
             deceit
             and
             lying
             :
             Ergo.
             
          
           
             The
             Major
             is
             evident
             ,
             because
             to
             govern
             by
             the
             hopes
             and
             fears
             of
             falshoods
             ,
             or
             things
             that
             are
             not
             ,
             (
             when
             those
             hopes
             and
             fears
             are
             not
             only
             of
             God
             ,
             but
             made
             necessary
             to
             Government
             )
             is
             to
             govern
             by
             deceit
             and
             lying
             :
             or
             if
             it
             had
             not
             been
             by
             falshood
             uttered
             ,
             but
             falshood
             permitted
             ,
             
             the
             Minor
             is
             certain
             .
          
           
             For
             if
             God
             cannot
             govern
             without
             such
             a
             course
             of
             deceit
             ,
             it
             is
             either
             for
             want
             of
             Power
             ,
             or
             of
             Wisdom
             ,
             or
             of
             Goodness
             ;
             that
             is
             ,
             Holiness
             ,
             and
             Benignity
             of
             Will.
             But
             the
             Omnipotent
             wanteth
             not
             Power
             ,
             and
             the
             Omniscient
             wanteth
             not
             Wisdom
             ,
             to
             find
             out
             true
             and
             suitable
             means
             ;
             and
             he
             that
             is
             Optimus
             ,
             wanteth
             neither
             Holiness
             to
             love
             truth
             and
             hate
             falshood
             ,
             nor
             Benignity
             to
             love
             his
             Creature
             :
             and
             therefore
             needeth
             no
             such
             means
             .
          
           
             And
             he
             that
             believeth
             that
             God
             himself
             doth
             govern
             the
             world
             by
             a
             cheat
             ,
             even
             by
             the
             hopes
             and
             fears
             of
             fictions
             ,
             will
             sure
             think
             it
             best
             to
             imitate
             his
             God
             ,
             and
             to
             govern
             ,
             and
             trade
             ,
             and
             live
             accordingly
             .
          
           
             This
             argument
             was
             
               à
               necessitate
               ad
               ordinem
            
             ,
             the
             next
             shall
             be
             only
             
               from
               God's
               actual
               government
            
             .
          
           
             §
             .
             6.
             
             VI.
             
               If
               God
               do
            
             de
             facto
             
               govern
               the
               world
               by
               the
               hopes
               and
               fears
               of
               Good
               and
               Evil
               in
               another
               Life
               ,
               then
               the
               object
               of
               
               those
               hopes
               and
               fears
               is
               certain
               :
            
             
             
               But
               God
               doth
            
             de
             facto
             
               so
               govern
            
             :
             Ergo.
             
          
           
             The
             Major
             is
             proved
             as
             before
             :
             for
             that
             which
             proved
             that
             God
             can
             govern
             without
             falshood
             ,
             proved
             also
             that
             he
             doth
             govern
             without
             it
             .
             It
             belongeth
             only
             to
             the
             Impotent
             ,
             the
             Ignorant
             ,
             or
             the
             Bad
             to
             use
             such
             means
             .
          
           
             Obj.
             
               May
               not
               a
               Parent
               or
               Physician
               honestly
               deceive
               a
               Child
               or
               Patient
               for
               his
               recovery
               to
               health
               ?
               why
               then
               may
               not
               God
               do
               so
               ?
            
          
           
             Answ
             .
             1.
             
             They
             do
             it
             through
             insufficiency
             to
             attain
             their
             end
             by
             a
             better
             means
             :
             but
             the
             Omnipotent
             and
             Omniscient
             hath
             no
             such
             insufficiency
             .
             2.
             
             They
             may
             not
             lie
             or
             utter
             any
             untruth
             to
             do
             it
             ,
             though
             they
             may
             hide
             some
             truth
             by
             words
             which
             he
             is
             apt
             to
             mistake
             .
             But
             if
             the
             world
             be
             governed
             by
             such
             hopes
             and
             fears
             of
             futurity
             ,
             it
             is
             hard
             to
             think
             whence
             they
             should
             fetch
             the
             object
             ,
             but
             from
             some
             divine
             revelation
             in
             nature
             .
             3.
             
             A
             whole
             course
             of
             Government
             of
             all
             the
             rational
             world
             ,
             by
             so
             sorry
             an
             instrument
             as
             deceit
             and
             falshood
             ,
             is
             more
             inconsistent
             with
             the
             nature
             and
             perfections
             of
             God
             ,
             than
             a
             particular
             act
             of
             deceit
             in
             a
             work
             of
             necessity
             and
             charity
             is
             with
             the
             nature
             of
             imperfect
             man.
             
          
           
             The
             Minor
             is
             proved
             in
             the
             answer
             to
             the
             last
             objections
             ,
             and
             by
             the
             common
             experience
             of
             the
             world
             .
          
           
             Obj.
             
               How
               little
               doth
               the
               hopes
               and
               fears
               of
               another
               world
               do
               with
               the
               most
               ?
               Do
               you
               not
               see
               that
               fleshly
               interest
               ruleth
               them
               ,
               and
               therefore
               they
               are
               what
               the
               Great
               ones
               would
               have
               them
               be
               ,
               who
               can
               help
               or
               hurt
               them
               ?
            
          
           
             Answ
             .
             1.
             
             I
             have
             proved
             how
             much
             worse
             it
             would
             be
             ,
             ●
             that
             restraint
             which
             these
             hopes
             and
             fears
             make
             were
             taken
             off
             .
             2.
             
             That
             this
             restraint
             is
             general
             in
             all
             Nations
             almost
             of
             the
             earth
             ,
             though
             the
             prevalency
             of
             sin
             do
             much
             enfeeble
             it
             .
             3.
             
             That
             Rulers
             themselves
             are
             under
             some
             of
             these
             restraints
             ,
             in
             their
             Law-making
             and
             Judgement
             .
             Though
             fleshly
             interest
             much
             prevail
             against
             it
             ,
             there
             are
             some
             remnants
             of
             secret
             hopes
             or
             fears
             in
             the
             consciences
             of
             sinners
             ,
             which
             keep
             up
             so
             much
             good
             as
             is
             yet
             left
             ,
             and
             keep
             men
             from
             those
             villanies
             ,
             in
             which
             they
             might
             hope
             to
             escape
             all
             sufferings
             from
             men
             .
          
           
             §
             .
             7.
             
             VII
             .
             
               If
               God
               himself
               kindle
               in
               the
               best
               of
               men
               desires
               to
               know
               him
               ,
               love
               him
               ,
               and
               enjoy
               him
               perfectly
               hereafter
               ,
               then
               
               such
               desires
               shall
               attain
               their
               end
               :
               But
               God
               himself
               doth
               kindle
               such
               desires
               in
               the
               best
               of
               men
               :
            
             Ergo
             —
             
               And
               consequently
               there
               is
               such
               a
               Life
               to
               come
               .
            
          
           
             Here
             1.
             
             I
             must
             prove
             that
             the
             best
             men
             have
             such
             desires
             :
             2.
             
             That
             God
             kindleth
             them
             :
             3.
             
             That
             therefore
             he
             will
             satisfie
             them
             .
          
           
             1.
             
             And
             for
             the
             first
             ,
             the
             Consciences
             of
             all
             Good
             men
             are
             my
             witnesses
             ;
             whose
             desires
             to
             know
             God
             better
             ,
             
             to
             love
             him
             and
             please
             him
             more
             ,
             and
             to
             enjoy
             his
             Love
             ,
             is
             as
             the
             very
             pulse
             and
             breath
             of
             their
             souls
             .
             For
             this
             they
             groan
             ,
             and
             pray
             ,
             and
             seek
             ;
             for
             this
             they
             labour
             ,
             wait
             and
             suffer
             :
             If
             you
             could
             help
             them
             to
             more
             of
             the
             Knowledge
             and
             Love
             of
             God
             ,
             you
             would
             satisfie
             them
             more
             than
             to
             give
             them
             all
             the
             wealth
             and
             honours
             of
             the
             World.
             Their
             Religious
             lives
             ,
             their
             labours
             ,
             prayers
             ,
             contemplations
             ,
             and
             sufferings
             ,
             prove
             all
             this
             ,
             and
             shew
             for
             what
             they
             long
             and
             live
             .
          
           
             
               Obj.
               But
               this
               is
               caused
               by
               the
               power
               of
               a
               deluded
               fantasie
               ,
               which
               seeketh
               after
               that
               which
               is
               not
               to
               be
               had
               :
               What
               if
               you
               fall
               in
               Love
               with
               the
               Sun
               ?
               Will
               it
               prove
               ,
               that
               you
               must
               be
               loved
               by
               it
               ,
               see
               it
               and
               enjoy
               it
               ,
               in
               the
               life
               to
               come
               ?
            
          
           
             Answ
             .
             1.
             
             To
             the
             similitude
             :
             Either
             the
             Sun
             is
             a
             rational
             free
             Agent
             ,
             or
             not
             .
             If
             it
             be
             ,
             it
             is
             either
             the
             chief
             Agent
             ,
             or
             a
             dependent
             Instrument
             :
             If
             it
             were
             the
             first
             (
             as
             it
             is
             not
             )
             I
             should
             owe
             my self
             totally
             to
             it
             ,
             
             in
             the
             exercise
             of
             all
             the
             powers
             given
             me
             ,
             as
             is
             aforesaid
             :
             And
             if
             it
             gave
             me
             such
             Desires
             ,
             I
             might
             suppose
             it
             was
             not
             in
             vain
             .
             But
             if
             it
             give
             me
             nothing
             but
             as
             an
             Instrument
             or
             dependent
             Cause
             ,
             I
             owe
             it
             nothing
             but
             in
             subserviency
             to
             the
             first
             Cause
             :
             But
             in
             such
             subserviency
             ,
             if
             God
             had
             commanded
             me
             to
             love
             and
             honour
             it
             ,
             as
             a
             Lover
             of
             Mankinde
             ,
             and
             a
             Rational
             Benefactor
             ,
             and
             had
             placed
             any
             of
             my
             duty
             or
             felicity
             ,
             in
             seeking
             perfection
             in
             that
             love
             and
             honour
             ;
             I
             should
             obey
             him
             ;
             and
             expect
             an
             answerable
             benefit
             :
             But
             if
             it
             be
             no
             intelligent
             Agent
             ,
             or
             I
             cannot
             know
             that
             it
             is
             so
             ,
             then
             I
             can
             owe
             it
             no
             other
             respect
             but
             what
             is
             due
             to
             a
             natural
             Instrument
             of
             God.
             
          
           
             2.
             
             To
             the
             matter
             :
             That
             these
             desires
             are
             not
             from
             a
             deluded
             fantasie
             ,
             but
             the
             work
             of
             God
             I
             prove
             :
             1.
             
             In
             that
             I
             have
             fully
             proved
             them
             already
             to
             be
             our
             Duty
             ,
             by
             the
             
             Law
             of
             Nature
             :
             
             To
             love
             God
             with
             all
             the
             heart
             and
             might
             ,
             and
             consequently
             to
             desire
             to
             love
             him
             ,
             and
             please
             him
             ,
             and
             enjoy
             him
             in
             perfection
             ,
             that
             is
             in
             the
             utmost
             of
             our
             capacity
             ,
             is
             a
             proved
             duty
             .
             2.
             
             In
             that
             the
             Best
             men
             are
             the
             possessors
             of
             it
             ;
             And
             the
             more
             all
             other
             Virtues
             and
             Obedience
             do
             abound
             ,
             the
             more
             this
             aboundeth
             .
             And
             the
             more
             any
             are
             vicious
             ,
             impious
             ,
             sensual
             ,
             worldly
             ,
             the
             less
             they
             have
             of
             these
             desires
             after
             God.
             3.
             
             They
             encrease
             in
             the
             use
             of
             holy
             means
             appointed
             by
             God
             :
             and
             they
             decay
             by
             evil
             means
             .
             All
             sin
             is
             against
             it
             ,
             and
             all
             obedience
             doth
             promote
             it
             .
             4.
             
             It
             is
             found
             most
             suitable
             to
             the
             tendency
             of
             our
             faculties
             ,
             as
             their
             only
             perfection
             :
             The
             only
             true
             advancement
             of
             Reason
             ,
             and
             rectitude
             and
             felicity
             of
             the
             Will.
             If
             it
             be
             not
             by
             God
             ,
             
             that
             the
             Love
             and
             Desires
             of
             God
             are
             kindled
             in
             us
             ,
             then
             no
             good
             is
             to
             be
             ascribed
             unto
             God
             :
             For
             we
             have
             here
             no
             greater
             good
             .
          
           
             Now
             that
             God
             will
             satisfie
             these
             desires
             is
             proved
             ;
             In
             that
             he
             maketh
             nothing
             in
             vain
             ,
             nor
             kindleth
             any
             such
             desires
             as
             shall
             deceive
             them
             ,
             and
             make
             all
             
               their
               lives
            
             a
             meer
             delusion
             .
             Yea
             ,
             and
             do
             this
             by
             the
             very
             best
             of
             men
             .
             None
             of
             this
             is
             consistent
             with
             the
             perfections
             of
             God.
             
          
           
             §
             .
             8.
             
             VIII
             .
             
               If
               there
               were
               no
               life
               of
               Retribution
               after
               this
               ,
               Obedience
               to
               God
               would
               be
               finally
               mens
               loss
               and
               ruine
               :
               But
               Obedience
               to
               God
               shall
               not
               be
               finally
               mens
               loss
               and
               ruine
               :
            
             Ergo
             ,
             
               there
               is
               another
               Life
            
             —
          
           
             The
             Major
             is
             proved
             before
             :
             However
             it
             would
             be
             best
             in
             point
             of
             Honesty
             ,
             it
             would
             be
             worst
             to
             thousands
             in
             point
             of
             personal
             Vtility
             .
             Even
             to
             all
             those
             that
             forsaking
             all
             the
             sinfull
             pleasures
             of
             this
             World
             ,
             do
             conflict
             with
             their
             flesh
             ,
             and
             keep
             it
             under
             ,
             and
             suffer
             the
             loss
             of
             all
             outward
             comforts
             by
             the
             cruelty
             of
             Persecutors
             ,
             and
             it
             may
             be
             through
             melancholy
             or
             weak
             fears
             ,
             have
             little
             comfort
             from
             God
             instead
             of
             them
             ;
             and
             at
             last
             perhaps
             be
             tormented
             and
             put
             to
             death
             by
             cruelty
             .
             Few
             will
             think
             this
             desirable
             for
             it self
             .
          
           
             And
             that
             our
             Obedience
             to
             God
             shall
             not
             be
             mens
             final
             loss
             and
             ruine
             ,
             needeth
             no
             proof
             but
             this
             ;
             that
             he
             hath
             made
             our
             self-love
             a
             Principle
             inseparable
             from
             our
             nature
             ,
             and
             maketh
             use
             of
             it
             in
             the
             Government
             of
             the
             World
             ;
             and
             
             commandeth
             nothing
             but
             what
             is
             finally
             for
             our
             good
             ;
             
             and
             so
             conjoyneth
             the
             pleasing
             of
             him
             and
             our
             own
             felicity
             inseparably
             in
             our
             end
             :
             His
             Regiment
             is
             paternal
             ,
             His
             Glory
             which
             he
             seeketh
             by
             us
             ,
             is
             the
             Glory
             of
             his
             Goodness
             communicated
             and
             accumulated
             on
             us
             .
             This
             taken
             in
             with
             the
             Wisdom
             and
             Goodness
             of
             his
             Nature
             ,
             will
             tell
             any
             man
             ,
             that
             to
             be
             a
             
               loser
               finally
            
             by
             our
             Obedience
             to
             God
             ,
             is
             a
             thing
             that
             no
             man
             need
             to
             fear
             :
             He
             doth
             not
             serve
             himself
             upon
             us
             to
             our
             hurt
             ;
             nor
             command
             us
             that
             which
             will
             undo
             us
             .
             He
             neither
             wanteth
             Power
             ,
             Wisdom
             ,
             nor
             Goodness
             ,
             to
             make
             us
             gainers
             by
             our
             duty
             .
             It
             is
             the
             desire
             of
             natural
             Justice
             in
             all
             ,
             
               ut
               bonis
               bene
               sit
               ,
               &
               malis
               male
               :
            
             If
             I
             finde
             but
             any
             duty
             commanded
             me
             by
             God
             ,
             my
             Conscience
             and
             my
             sense
             of
             the
             Divine
             perfections
             ,
             will
             not
             give
             me
             leave
             to
             think
             that
             I
             shall
             ever
             prove
             finally
             a
             loser
             by
             performing
             it
             ,
             
             though
             he
             had
             never
             made
             me
             any
             promise
             of
             reward
             :
             so
             far
             the
             Law
             of
             Nature
             hath
             a
             kinde
             of
             Promise
             in
             it
             ,
             that
             if
             he
             do
             but
             say
             ,
             Do
             this
             ,
             I
             will
             not
             doubt
             but
             the
             doing
             of
             it
             is
             for
             my
             good
             !
             And
             if
             he
             bid
             me
             but
             use
             any
             means
             to
             my
             own
             happiness
             ,
             I
             should
             blaspheme
             if
             I
             suspected
             it
             would
             tend
             to
             my
             loss
             and
             misery
             ,
             and
             was
             made
             my
             snare
             .
          
           
             §
             .
             9.
             
             IX
             .
             
               The
               highest
               Love
               and
               Obedience
               to
               God
               ,
               is
               never
               a
               work
               of
               imprudence
               or
               folly
               ,
               nor
               ever
               to
               be
               Repented
               of
               :
               But
               such
               they
               would
               be
               to
               many
               ,
               if
               there
               were
               no
               life
               to
               come
               :
            
             Ergo
             —
          
           
             By
             imprudence
             and
             folly
             ,
             I
             mean
             that
             course
             which
             tendeth
             to
             our
             own
             undoing
             as
             aforesaid
             :
             No
             man
             shall
             ever
             have
             cause
             to
             repent
             of
             his
             fidelity
             to
             God
             ,
             and
             say
             ,
             I
             did
             foolishly
             in
             ruining
             my self
             by
             it
             .
             This
             argument
             being
             but
             a
             meer
             consectary
             of
             the
             former
             ,
             I
             pass
             over
             .
          
           
             §
             .
             10.
             X.
             
               If
               no
               man
               living
               be
            
             certain
             that
             there
             is
             no
             future
             
               life
               of
               Retribution
            
             ,
             
             
               then
               it
               is
               certain
               that
            
             there
             is
             such
             a
             life
             :
             
               But
               no
               man
               living
               is
               certain
               that
            
             there
             is
             no
             such
             life
             :
             Ergo
             ,
             
               its
               certain
               that
               there
               is
            
             .
          
           
             
               The
               Major
               is
               proved
               thus
               :
               If
               all
               men
               be
               in
               Reason
               obliged
               to
               seek
               the
               happiness
               and
               escape
               the
               punishments
               of
               another
               life
               ,
               before
               all
               the
               treasures
               and
               pleasures
               of
               this
               World
               ,
               then
               it
               is
               certain
               that
               such
               a
               Life
               of
               happiness
               and
               punishments
               there
               is
               :
               But
               if
               no
               man
               be
               certain
               ,
               that
               there
               is
               no
               such
               life
               ,
               the
               bare
               probability
               or
               possibility
               that
               there
               is
               such
               ,
               doth
               in
               reason
               
               oblige
               all
               men
               to
               seek
               it
               ,
               above
               all
               the
               World
               :
            
             Ergo
             ,
             
               it
               is
               certain
               that
               such
               a
               life
               there
               is
               .
            
          
           
             
             My
             argument
             is
             from
             our
             
               Obligation
               to
               seek
               it
               before
               all
               ,
            
             to
             the
             
               certain
               being
               of
               it
            
             .
             1.
             
             That
             no
             man
             is
             certain
             that
             there
             is
             no
             life
             to
             come
             ,
             I
             need
             not
             prove
             ,
             as
             long
             as
             no
             man
             ever
             proved
             such
             an
             opinion
             ,
             and
             the
             boldest
             Atheists
             or
             Infidels
             say
             no
             more
             ,
             than
             that
             they
             think
             there
             is
             no
             other
             life
             ,
             but
             all
             confess
             that
             they
             have
             no
             assurance
             of
             it
             .
          
           
             2.
             
             If
             so
             ,
             then
             that
             the
             possibility
             or
             probability
             obligeth
             us
             to
             regard
             it
             in
             our
             
               hopes
               ,
               fears
            
             ,
             and
             endeavours
             before
             all
             this
             World
             ,
             is
             evident
             from
             the
             incomparableness
             of
             them
             ,
             or
             great
             disparity
             of
             the
             things
             .
             When
             most
             of
             the
             World
             think
             there
             
               is
               another
               life
            
             ,
             and
             there
             is
             so
             much
             for
             it
             as
             we
             here
             lay
             down
             ,
             and
             a
             few
             Atheists
             say
             only
             [
             we
             do
             not
             believe
             it
             ,
             or
             it
             is
             not
             likely
             ,
             though
             it
             be
             not
             a
             thing
             that
             we
             are
             certain
             of
             ]
             now
             Reason
             commandeth
             every
             man
             that
             loveth
             himself
             ,
             to
             preferr
             it
             before
             all
             earthly
             things
             .
             Because
             we
             are
             
               fully
               certain
            
             beyond
             all
             doubt
             ,
             that
             all
             earthly
             things
             are
             of
             short
             duration
             ,
             and
             will
             quickly
             leave
             us
             :
             and
             when
             they
             are
             gone
             ,
             they
             are
             to
             us
             as
             if
             they
             had
             never
             been
             :
             They
             are
             a
             shadow
             ,
             a
             dream
             ,
             a
             something
             which
             is
             next
             to
             nothing
             :
             To
             say
             ,
             It
             will
             shortly
             have
             an
             end
             ,
             doth
             blot
             out
             the
             praise
             ,
             and
             embitter
             the
             pleasures
             of
             all
             below
             .
             What
             the
             better
             are
             all
             generations
             past
             ,
             for
             all
             the
             wealth
             and
             fleshly
             pleasures
             which
             they
             ever
             received
             in
             the
             World
             ?
             There
             is
             no
             wise
             man
             ,
             
             but
             would
             preferre
             the
             least
             probability
             of
             attaining
             full
             felicity
             ,
             and
             escaping
             death
             and
             torments
             ,
             before
             the
             certainty
             of
             possessing
             a
             pin
             or
             a
             penny
             for
             an
             hour
             .
             The
             disparity
             is
             much
             greater
             between
             things
             temporal
             and
             everlasting
             ,
             than
             any
             such
             similitude
             can
             reach
             .
             All
             the
             Christians
             ,
             
             and
             all
             the
             Mahometans
             ,
             and
             most
             of
             the
             Heathens
             of
             the
             World
             do
             hold
             the
             Immortality
             of
             the
             Soul
             ;
             and
             the
             perpetuity
             of
             the
             Happiness
             or
             misery
             hereafter
             :
             The
             Atheist
             is
             
               not
               sure
            
             of
             the
             contrary
             :
             and
             he
             
               is
               sure
            
             that
             a
             few
             years
             or
             hours
             will
             put
             an
             end
             to
             all
             his
             temporal
             pleasures
             ,
             and
             equal
             those
             that
             lived
             here
             in
             pleasure
             and
             in
             pain
             :
             And
             therefore
             that
             at
             the
             worst
             his
             loss
             or
             hazard
             of
             the
             pleasures
             of
             sin
             for
             the
             hopes
             of
             eternal
             pleasure
             ,
             is
             not
             a
             thing
             considerable
             :
             If
             those
             that
             dissent
             from
             him
             prove
             in
             the
             right
             ,
             the
             sensualist
             
             is
             utterly
             undone
             for
             ever
             :
             He
             must
             live
             in
             endless
             pain
             and
             misery
             ,
             and
             must
             lose
             an
             endless
             unspeakable
             joy
             and
             glory
             which
             he
             might
             have
             possest
             as
             well
             as
             others
             :
             But
             if
             he
             himself
             prove
             in
             the
             right
             ,
             he
             gets
             nothing
             by
             it
             but
             the
             pleasing
             of
             inordinate
             concupiscence
             for
             a
             few
             years
             ;
             and
             will
             die
             with
             as
             much
             emptiness
             of
             content
             as
             if
             he
             had
             lived
             in
             continual
             pain
             .
             Now
             this
             being
             the
             true
             case
             ,
             no
             sober
             reason
             can
             deny
             ,
             but
             that
             wisdom
             obligeth
             every
             man
             to
             labour
             for
             an
             
               uncertain
               ,
               endless
               Glory
            
             with
             Angels
             more
             than
             for
             the
             certain
             pleasures
             of
             the
             World
             ,
             which
             are
             of
             so
             short
             continuance
             ;
             and
             to
             do
             more
             to
             scape
             
               uncertain
               everlasting
               misery
            
             ,
             than
             a
             
               certain
               trouble
            
             to
             the
             flesh
             for
             so
             short
             a
             time
             :
             And
             thus
             a
             life
             of
             Godliness
             spent
             in
             seeking
             future
             Happiness
             ,
             and
             in
             escaping
             future
             Punishment
             ,
             is
             naturally
             made
             the
             duty
             of
             all
             men
             in
             the
             World.
             
          
           
             
               Obj.
               But
               you
               seem
               here
               to
               forget
               that
               you
               had
               before
               made
               Godliness
               to
               be
               a
               Mans
               loss
               and
               undoing
               ,
               if
               so
               be
               there
               were
               no
               life
               to
               come
               ?
               when
               now
               you
               make
               the
               loss
               and
               hurt
               to
               be
               as
               nothing
               .
            
          
           
             Answ
             .
             1.
             
             I
             spake
             before
             especially
             of
             those
             that
             suffer
             persecution
             for
             their
             fidelity
             :
             
             I
             speak
             here
             especially
             of
             all
             the
             multitude
             of
             the
             World
             ,
             who
             get
             nothing
             but
             the
             pleasures
             of
             sin
             by
             their
             sensuality
             .
             2.
             
             When
             I
             speak
             of
             all
             the
             pleasures
             ,
             profits
             and
             honours
             of
             this
             World
             ,
             and
             life
             it self
             as
             next
             to
             nothing
             ,
             I
             do
             not
             say
             that
             they
             are
             
               simply
               nothing
            
             .
             They
             are
             nothing
             compared
             to
             everlasting
             Joy
             or
             Misery
             :
             But
             they
             are
             something
             to
             him
             that
             shall
             have
             no
             more
             :
             The
             ease
             and
             life
             of
             a
             poor
             Bird
             or
             Beast
             is
             naturally
             desirable
             to
             it
             :
             One
             of
             the
             best
             of
             Christians
             said
             ,
             that
             
               If
               in
               this
               life
               only
               we
               had
               hope
               in
               Christ
               ,
               we
               were
               of
               all
               men
               most
               miserable
               :
            
             and
             yet
             ,
             that
             
               The
               sufferings
               of
               this
               present
               time
               ,
               are
               not
               worthy
               to
               be
               compared
               to
               the
               Glory
               which
               shall
               be
               revealed
               in
               us
               .
            
             There
             is
             no
             contradiction
             between
             these
             two
             ;
             that
             these
             short-lived
             pleasures
             are
             not
             worth
             one
             thought
             in
             comparison
             of
             the
             life
             to
             come
             :
             and
             yet
             that
             they
             would
             be
             considerable
             ,
             if
             there
             were
             no
             other
             to
             be
             had
             and
             hoped
             for
             .
          
           
             3.
             
             And
             now
             the
             consequence
             is
             proved
             in
             what
             is
             said
             before
             :
             If
             it
             should
             by
             common
             Reason
             and
             Nature
             be
             made
             all
             
               mens
               duty
            
             in
             the
             World
             ,
             to
             seek
             to
             attain
             a
             happiness
             which
             is
             not
             to
             be
             attained
             ,
             and
             to
             scape
             a
             misery
             which
             
             never
             was
             or
             will
             be
             unto
             any
             ,
             and
             this
             with
             the
             chiefest
             care
             and
             labour
             of
             their
             lives
             ,
             then
             the
             whole
             life
             of
             Man
             should
             be
             vanity
             and
             a
             lie
             :
             Nature
             should
             have
             formed
             him
             for
             meer
             delusion
             ,
             to
             tire
             him
             out
             in
             following
             that
             which
             is
             not
             :
             The
             World
             should
             not
             only
             be
             totally
             governed
             by
             deceit
             ,
             but
             formed
             principally
             for
             such
             a
             life
             :
             And
             whereas
             indeed
             it
             is
             the
             Worldling
             that
             pursueth
             vanity
             ,
             and
             spendeth
             his
             life
             in
             a
             dream
             or
             shew
             ;
             this
             opinion
             would
             make
             mens
             
               wisdom
               ,
               and
               honesty
               ,
               and
               piety
               ,
            
             to
             be
             the
             vanity
             ,
             dream
             and
             shew
             .
             But
             none
             of
             this
             can
             be
             imputed
             to
             the
             most
             wise
             and
             gracious
             God
             :
             He
             need
             not
             set
             up
             a
             false
             deceitfull
             hope
             or
             fear
             before
             his
             Creatures
             to
             keep
             them
             in
             obedience
             ;
             nor
             hath
             he
             appointed
             their
             lives
             for
             so
             vain
             a
             work
             .
          
           
             
             §
             .
             11.
             
             XI
             .
             
               If
               the
               perfection
               of
               mans
               faculties
               to
               which
               Nature
               formed
               him
               ,
               be
               not
               attained
               in
               this
               life
               ,
               then
               is
               there
               another
               life
               where
               it
               is
               to
               be
               attained
               .
               But
               the
               Antecedent
               is
               true
            
             :
             Ergo
             ,
             
               so
               is
               the
               Consequent
            
             .
          
           
             The
             reason
             of
             the
             consequence
             is
             ,
             because
             God
             who
             maketh
             nothing
             in
             vain
             ,
             made
             not
             man
             in
             vain
             ,
             nor
             his
             
               natural
               inclination
            
             to
             his
             
               own
               perfection
            
             .
             His
             will
             is
             signified
             by
             his
             works
             :
             As
             a
             man
             that
             makes
             a
             knife
             ,
             or
             sword
             ,
             or
             gun
             ,
             or
             ship
             ,
             doth
             tell
             you
             what
             he
             maketh
             it
             for
             ,
             by
             the
             usefulness
             and
             form
             of
             it
             ;
             so
             when
             God
             made
             man
             with
             faculties
             fitted
             to
             know
             him
             ,
             and
             love
             him
             ,
             he
             shewed
             you
             that
             he
             made
             him
             for
             that
             use
             ,
             and
             that
             therein
             he
             would
             employ
             him
             .
          
           
             Obj.
             
               It
               would
               perfect
               the
               wit
               of
               a
               Bruit
               if
               it
               were
               raised
               as
               high
               as
               a
               Mans
               ;
               and
               yet
               it
               followeth
               not
               ,
               that
               so
               it
               shall
               be
               .
            
          
           
             Answ
             .
             I
             deny
             the
             antecedent
             :
             It
             would
             not
             
               perfect
               him
            
             in
             his
             kinde
             ,
             but
             make
             him
             
               another
               thing
            
             of
             
               another
               kinde
            
             .
             Man
             is
             more
             than
             a
             
               perfect
               Bruit
            
             ,
             and
             a
             Bruit
             is
             not
             an
             
               imperfect
               man
            
             :
             But
             I
             speak
             of
             perfecting
             man
             in
             his
             
               own
               kinde
            
             ,
             according
             to
             his
             Nature
             .
          
           
             Obj.
             
               A
               Chicken
               hath
               a
               desire
               to
               live
               to
               full
               maturity
               ,
               and
               yet
               you
               kill
               it
               before
               :
               And
               Grass
               and
               Plants
               may
               be
               cut
               down
               before
               they
               come
               to
               perfection
               .
            
          
           
             Answ
             .
             I
             speak
             in
             my
             argument
             of
             the
             species
             of
             man
             ,
             and
             the
             objection
             speaketh
             only
             of
             some
             individuals
             :
             If
             there
             
               be
               no
               higher
               stature
            
             for
             any
             Chicken
             or
             Plant
             to
             grow
             up
             to
             ,
             then
             that
             is
             the
             state
             of
             its
             perfection
             .
             It
             s
             
               natural
               inclination
               
               to
               a
               perfecter
               state
            
             doth
             shew
             that
             nature
             formed
             it
             for
             a
             perfecter
             state
             ,
             and
             that
             such
             a
             state
             there
             is
             to
             be
             attained
             ,
             
             however
             by
             accident
             it
             may
             be
             killed
             or
             cut
             down
             before
             it
             do
             attain
             it
             ,
             which
             never
             befalleth
             
               all
               the
               kind
            
             ,
             but
             some
             individuals
             .
             So
             I
             confess
             that
             by
             ill
             accidents
             (
             by
             sin
             )
             men
             may
             fall
             short
             of
             
               their
               natural
               perfection
            
             .
             But
             
               natures
               inclination
            
             sheweth
             that
             there
             is
             such
             a
             state
             .
          
           
             And
             the
             Antecedent
             is
             manifest
             ,
             1.
             
             In
             our
             nature
             .
             2.
             
             In
             all
             mens
             experience
             .
          
           
             1.
             
             We
             feel
             in
             our
             natures
             a
             capacity
             of
             knowing
             all
             that
             of
             God
             which
             I
             have
             before
             laid
             down
             ,
             and
             that
             it
             is
             improvable
             by
             further
             light
             to
             know
             much
             more
             :
             We
             feel
             that
             our
             hearts
             are
             capable
             of
             loving
             him
             ,
             and
             of
             delighting
             in
             the
             contemplation
             of
             the
             glory
             of
             his
             perfections
             :
             And
             we
             find
             all
             other
             things
             so
             far
             below
             the
             tendancy
             of
             our
             faculties
             ,
             and
             the
             contentment
             of
             our
             minds
             ,
             that
             we
             know
             that
             
               this
               is
               it
            
             that
             we
             were
             made
             for
             ,
             and
             this
             is
             the
             proper
             use
             that
             our
             Vnderstandings
             and
             Wills
             were
             given
             us
             for
             .
             2.
             
             And
             we
             find
             that
             we
             attain
             not
             any
             
               such
               perfection
            
             in
             
               this
               life
            
             as
             we
             are
             capable
             of
             and
             do
             desire
             ;
             but
             that
             our
             encrease
             of
             virtue
             and
             holiness
             is
             an
             encrease
             of
             our
             desires
             after
             more
             ;
             and
             the
             better
             any
             man
             is
             ,
             the
             more
             he
             still
             desireth
             to
             
               be
               better
            
             ;
             and
             the
             more
             he
             knoweth
             ,
             and
             loveth
             ,
             and
             delighteth
             in
             God
             ,
             the
             more
             he
             desireth
             it
             in
             a
             far
             higher
             degree
             .
             And
             even
             of
             our
             
               knowledge
               of
               nature
            
             we
             find
             ,
             that
             the
             more
             we
             know
             ,
             the
             more
             we
             would
             know
             ;
             and
             that
             he
             that
             knoweth
             the
             effect
             ,
             would
             naturally
             fain
             
               know
               the
               cause
            
             ;
             and
             that
             when
             he
             knoweth
             the
             
               nearer
               cause
            
             ,
             he
             would
             know
             the
             
               cause
               of
               that
            
             ,
             
             and
             so
             know
             the
             
               first
               cause
               ,
               God
               himself
            
             .
             And
             the
             little
             that
             we
             here
             attain
             to
             of
             Knowledge
             ,
             Love
             and
             Delight
             ,
             is
             far
             short
             of
             the
             perfection
             in
             the
             same
             kind
             which
             our
             faculties
             encline
             unto
             .
          
           
             §
             .
             12.
             
             XII
             .
             
               Another
               illustration
               or
               confirming
               argument
               may
               be
               gathered
               from
               the
               great
               disparity
               which
               God
               hath
               made
               between
               Men
               and
               Beasts
               :
               If
               God
               had
               intended
               us
               for
               no
               more
               knowledge
               and
               fruition
               of
               himself
               hereafter
               than
               the
               Beasts
               have
               ,
               then
               he
               would
               have
               given
               us
               no
               more
            
             Capacity
             ,
             Desire
             or
             Obligation
             
               to
               seek
               it
               than
               the
               Beasts
               have
               :
               But
               he
               hath
               given
               us
               more
            
             Capacity
             ,
             Desire
             and
             Obligation
             
               to
               seek
               it
            
             :
             Ergo.
             —
          
           
             A
             Beast
             hath
             no
             knowledge
             that
             there
             is
             a
             God
             ,
             no
             
             thoughts
             of
             a
             Life
             to
             come
             ,
             
             no
             desire
             to
             know
             God
             ,
             or
             love
             him
             ,
             or
             enjoy
             him
             ;
             no
             obligation
             to
             take
             care
             for
             another
             life
             ,
             nor
             to
             provide
             for
             it
             ,
             nor
             once
             to
             consider
             whether
             there
             be
             any
             such
             or
             not
             :
             Because
             he
             is
             not
             made
             for
             any
             life
             but
             this
             .
             And
             if
             God
             had
             made
             Man
             for
             no
             more
             ,
             he
             would
             have
             disposed
             and
             obliged
             him
             no
             further
             :
             We
             have
             an
             understanding
             to
             know
             it
             ,
             and
             thoughts
             ,
             and
             hopes
             ,
             and
             fears
             ,
             and
             cares
             about
             it
             ,
             which
             are
             not
             all
             in
             vain
             ;
             and
             we
             are
             plainly
             in
             reason
             obliged
             to
             this
             ,
             and
             more
             than
             we
             do
             ;
             and
             that
             Obligation
             is
             not
             vain
             .
          
           
             §
             .
             13.
             
             XIII
             .
             
               If
               there
               were
               no
               Life
               of
               Retribution
               hereafter
               ,
               Man
               were
               more
               vain
               and
               miserable
               than
               the
               Bruits
               by
               far
               ,
               and
               his
               Reason
               would
               but
               more
               delude
               him
               ,
               and
               torment
               him
               :
               But
               the
               Consequent
               is
               absurd
               :
            
             Ergo
             ,
             
               so
               is
               the
               Antecedent
            
             .
          
           
             The
             Major
             is
             easily
             proved
             by
             our
             great
             experience
             :
             for
             the
             world
             consisteth
             partly
             of
             men
             that
             believe
             another
             life
             ,
             and
             partly
             of
             them
             that
             do
             not
             :
             and
             Reason
             maketh
             them
             both
             the
             more
             miserable
             .
             For
             the
             former
             sort
             ,
             which
             is
             the
             most
             of
             the
             world
             ,
             their
             Reason
             telleth
             them
             ,
             that
             it
             is
             their
             duty
             to
             labour
             for
             a
             happiness
             hereafter
             ,
             and
             to
             fear
             and
             prevent
             a
             future
             misery
             :
             
             and
             so
             their
             expectation
             would
             be
             their
             meer
             delusion
             ,
             and
             their
             lives
             would
             be
             all
             spent
             and
             ordered
             in
             delusion
             :
             Like
             a
             company
             of
             men
             that
             should
             run
             up
             and
             down
             to
             prepare
             for
             a
             transplantation
             into
             the
             Moon
             ,
             and
             should
             cut
             down
             timber
             to
             build
             there
             ,
             and
             provide
             a
             stock
             of
             cattle
             to
             store
             the
             grounds
             there
             ,
             and
             buy
             and
             sell
             Lands
             there
             ;
             
             such
             would
             be
             the
             life
             of
             man
             in
             preparing
             for
             another
             world
             :
             and
             he
             would
             be
             under
             a
             double
             calamity
             :
             One
             ,
             by
             all
             this
             
               fruitless
               labour
            
             ,
             and
             another
             by
             his
             
               fear
               of
               future
               misery
            
             ,
             if
             his
             labour
             by
             temptations
             should
             be
             frustrate
             ,
             and
             he
             should
             miscarry
             .
             To
             have
             Reason
             to
             lead
             a
             man
             in
             such
             a
             delusory
             life
             ,
             and
             to
             torment
             him
             with
             the
             fears
             of
             what
             may
             befall
             him
             after
             death
             ,
             is
             sure
             to
             be
             by
             reason
             more
             unhappy
             than
             the
             beasts
             ,
             that
             have
             none
             of
             this
             .
          
           
             And
             for
             the
             
               Atheists
               ,
               they
            
             are
             more
             unhappy
             too
             ,
             so
             far
             as
             they
             are
             rational
             and
             considerate
             .
             For
             they
             have
             no
             more
             happiness
             than
             the
             beasts
             to
             comfort
             them
             ,
             while
             they
             look
             for
             none
             hereafter
             :
             and
             they
             have
             in
             all
             the
             way
             the
             foresight
             of
             their
             end
             :
             they
             fore-know
             their
             great
             probability
             of
             sickness
             ,
             and
             painful
             tormenting
             diseases
             :
             they
             fore-know
             
             the
             certainty
             of
             their
             death
             :
             
             they
             know
             how
             all
             their
             sport
             and
             pleasure
             will
             end
             ,
             and
             leave
             them
             in
             dolour
             ,
             and
             how
             their
             corps
             must
             be
             rotting
             and
             turn
             to
             dust
             :
             they
             fore-see
             abundance
             of
             crosses
             in
             their
             way
             :
             they
             are
             troubled
             with
             cares
             for
             the
             time
             to
             come
             .
             A
             beast
             hath
             none
             of
             this
             fore-knowledge
             ,
             and
             none
             of
             the
             fore-thoughts
             of
             pain
             or
             dying
             ,
             but
             only
             fearfully
             flieth
             from
             a
             present
             danger
             .
             Moreover
             the
             poor
             Atheist
             ,
             having
             no
             certainty
             of
             the
             truth
             of
             his
             own
             opinion
             ,
             (
             that
             there
             is
             no
             other
             life
             )
             is
             oft
             haunted
             with
             fears
             of
             it
             ,
             and
             especially
             when
             approaching
             death
             doth
             awake
             both
             his
             reason
             and
             his
             fears
             :
             he
             then
             thinks
             ,
             O
             what
             if
             there
             
               should
               be
            
             another
             world
             ,
             where
             I
             must
             live
             in
             misery
             for
             my
             sin
             !
             In
             despight
             of
             him
             ,
             some
             such
             fears
             will
             haunt
             him
             .
             Judge
             then
             whether
             the
             use
             of
             reason
             be
             not
             to
             make
             man
             a
             more
             deluded
             and
             tormented
             creature
             than
             the
             bruits
             ,
             if
             so
             be
             there
             were
             no
             life
             after
             this
             ?
          
           
             But
             this
             cannot
             stand
             with
             the
             methods
             of
             our
             Creator
             :
             To
             give
             us
             so
             great
             an
             excellency
             of
             nature
             ,
             to
             make
             us
             more
             vain
             and
             unhappy
             than
             the
             beasts
             .
             When
             he
             maketh
             a
             creature
             capable
             and
             fit
             for
             higher
             things
             ,
             he
             declareth
             that
             he
             intendeth
             him
             for
             higher
             things
             .
          
           
             Obj.
             
               But
               even
               here
               we
               have
               a
               higher
               kind
               of
               work
               and
               pleasure
               than
               the
               Bruits
               :
               we
               rule
               them
               ,
               and
               they
               serve
               us
               :
               we
               dwell
               in
               Cities
               ,
               and
               Societies
               ,
               and
               make
               provision
               for
               the
               time
               to
               come
               .
            
          
           
             Answ
             .
             Those
             Bruits
             that
             dwell
             in
             Woods
             and
             Desarts
             serve
             us
             not
             :
             and
             our
             ruling
             them
             is
             a
             small
             addition
             to
             our
             felicity
             :
             Pride
             it self
             can
             take
             little
             pleasure
             in
             being
             the
             Master
             of
             Dogs
             and
             Cats
             .
             Rule
             doth
             but
             adde
             to
             care
             and
             trouble
             :
             
               caeteris
               paribus
            
             ,
             it
             is
             an
             easier
             life
             to
             
               be
               ruled
            
             than
             to
             rule
             .
             And
             if
             we
             take
             away
             their
             lives
             ,
             it
             is
             no
             more
             than
             we
             must
             undergo
             our selves
             :
             and
             the
             violent
             death
             which
             we
             put
             them
             too
             hath
             usually
             less
             pain
             ,
             than
             our
             languishing
             age
             ,
             and
             sickness
             ,
             and
             natural
             death
             .
             And
             it
             is
             as
             pleasant
             to
             a
             Bird
             to
             dwell
             in
             her
             nest
             ,
             as
             to
             us
             to
             dwell
             in
             Cities
             and
             Palaces
             ;
             and
             they
             sing
             as
             merrily
             in
             their
             way
             of
             converse
             ,
             as
             we
             in
             our
             troublesome
             Kingdoms
             and
             Societies
             :
             If
             present
             pleasure
             be
             the
             highest
             of
             our
             hopes
             ,
             they
             seem
             to
             have
             as
             much
             as
             we
             ;
             or
             if
             there
             be
             any
             difference
             ,
             it
             is
             counter-ballanced
             by
             the
             twenty-fold
             more
             cares
             ,
             and
             fears
             ,
             and
             labours
             ,
             and
             mental
             
             troubles
             which
             we
             are
             more
             liable
             to
             .
             
             And
             our
             knowledge
             doth
             but
             encrease
             our
             sorrow
             ,
             (
             of
             which
             next
             .
             )
          
           
             §
             .
             14.
             
             XIV
             .
             
               If
               there
               were
               no
               life
               of
               Retribution
               ,
               the
               wiser
               any
               man
               were
               ,
               the
               more
               miserable
               would
               he
               be
               ,
               and
               knowledge
               would
               be
               their
               plague
               ,
               and
               ignorance
               the
               way
               to
               their
               greatest
               pleasure
               :
               But
               the
               consequence
               is
               absurd
               :
            
             Ergo
             ,
             
               so
               is
               the
               antecedent
            
             .
          
           
             The
             reason
             of
             the
             consequence
             is
             manifest
             in
             what
             is
             said
             :
             the
             Ignorant
             have
             nothing
             to
             disturb
             them
             in
             their
             sensual
             delights
             .
             The
             liker
             to
             beasts
             they
             can
             be
             to
             eat
             ,
             and
             drink
             ,
             and
             play
             ,
             and
             satisfie
             every
             lust
             ,
             and
             never
             think
             of
             a
             reckoning
             ,
             or
             of
             death
             it self
             ,
             the
             more
             uninterrupted
             would
             be
             their
             delights
             ;
             the
             fore-thoughts
             of
             death
             or
             any
             change
             would
             not
             disturb
             them
             :
             their
             folly
             ,
             which
             maketh
             them
             over-value
             all
             the
             matters
             of
             the
             flesh
             ,
             would
             encrease
             their
             pleasure
             and
             felicity
             :
             for
             things
             delight
             men
             as
             they
             are
             esteemed
             ,
             rather
             than
             as
             indeed
             they
             are
             .
             But
             the
             more
             
               wise
               and
               knowing
               men
            
             would
             always
             see
             vanity
             and
             vexation
             written
             upon
             all
             the
             treasures
             and
             pleasures
             of
             the
             world
             ;
             and
             in
             the
             midst
             of
             their
             delights
             would
             fore-see
             death
             coming
             to
             cut
             them
             off
             ,
             and
             bring
             them
             to
             a
             dolorous
             end
             .
             So
             that
             undoubtedly
             the
             most
             knowing
             would
             be
             the
             most
             miserable
             ;
             and
             though
             Nature
             delight
             in
             knowing
             much
             ,
             it
             would
             but
             let
             in
             an
             inundation
             of
             vexatious
             passions
             on
             the
             mind
             .
          
           
             But
             Knowledge
             is
             so
             great
             a
             gift
             of
             God
             ,
             and
             Ignorance
             so
             great
             a
             blemish
             unto
             Nature
             ,
             that
             it
             is
             not
             by
             sober
             reason
             to
             be
             believed
             ,
             that
             so
             noble
             a
             gift
             should
             be
             given
             us
             as
             a
             plague
             ,
             and
             so
             great
             a
             plague
             and
             shame
             of
             nature
             as
             ignorance
             is
             ,
             should
             be
             a
             blessing
             or
             felicity
             .
          
           
             §
             .
             15.
             
             XV.
             
               If
               the
               Kings
               and
               temporal
               Governours
               of
               the
               world
               do
               extend
            
             their
             
               Rewards
               and
               Punishments
               as
               far
               as
               to
               temporal
               prosperity
               and
               adversity
               ,
               life
               and
               death
               ,
               in
               respect
               to
               the
               present
               ends
               of
               Government
               ,
               and
               this
               justly
               ;
               then
               is
               it
               meet
               and
               just
               that
               the
            
             Universal
             King
             
               extend
               his
               benefits
               and
               punishments
               much
               further
               ,
               for
               good
               or
               evil
               ,
               as
               they
               have
               respect
               unto
               his
               own
               Laws
               and
               Honour
               :
               But
               the
               antecedent
               is
               true
               :
            
             Ergo
             ,
             
               so
               is
               the
               consequent
            
             .
          
           
             Kings
             justly
             take
             away
             mens
             lives
             for
             Treason
             :
             They
             that
             look
             but
             to
             the
             present
             temporal
             good
             or
             hurt
             of
             the
             Common-wealth
             ,
             do
             think
             that
             no
             temporal
             punishment
             or
             
             reward
             can
             be
             too
             great
             for
             some
             crimes
             ,
             and
             for
             some
             atchievments
             .
             Read
             but
             the
             Statute-books
             ,
             and
             this
             will
             be
             soon
             found
             .
          
           
             And
             that
             the
             offences
             which
             are
             against
             the
             
               Infinite
               Majesty
            
             deserve
             incomparably
             sorer
             punishments
             ,
             than
             any
             against
             men
             as
             such
             ,
             is
             past
             all
             question
             .
             As
             also
             that
             love
             ,
             and
             fidelity
             ,
             and
             duty
             to
             God
             ,
             is
             incomparably
             more
             laudable
             .
          
           
             §
             .
             16.
             
             XVI
             .
             
               If
               there
               were
               no
               life
               of
               retribution
               after
               this
               ,
               it
               would
               follow
               ,
               that
               man
               is
               more
               to
               be
               feared
               and
               obeyed
               than
               God
               ,
               and
               so
               hath
               the
               far
               greater
               and
               higher
               hand
               in
               the
               Moral
               Government
               of
               the
               world
               :
               But
               the
               consequent
               is
               absurd
               and
               blasphemous
               :
            
             Ergo
             ,
             
               so
               is
               the
               Antecedent
            
             .
          
           
             The
             argument
             is
             clear
             and
             past
             all
             contradiction
             .
             The
             reason
             of
             the
             Major
             or
             consequence
             ,
             is
             ,
             Because
             (
             though
             God
             can
             destroy
             any
             wicked
             man
             at
             his
             pleasure
             ,
             yet
             )
             all
             the
             world's
             experience
             sheweth
             us
             ,
             that
             ordinarily
             in
             this
             life
             he
             doth
             no
             such
             things
             :
             If
             a
             strange
             judgment
             overtake
             some
             wicked
             man
             ,
             it
             is
             an
             
               unusual
               thing
            
             ,
             and
             next
             to
             a
             miracle
             :
             And
             usually
             all
             things
             come
             alike
             to
             all
             ;
             the
             good
             and
             the
             bad
             die
             of
             the
             same
             disease
             :
             
             the
             deceitful
             and
             the
             wicked
             prosper
             in
             the
             world
             as
             much
             as
             others
             ;
             if
             either
             suffer
             more
             ,
             usually
             it
             is
             the
             
               best
               .
               Videtis
               quam
               prospera
               navigatio
               à
               Diis
               datur
               sacrilegis
               ,
            
             saith
             Dionysius
             .
             Thunder-bolts
             strike
             so
             few
             ,
             that
             it
             is
             scarce
             rational
             much
             to
             fear
             them
             .
             If
             one
             fall
             under
             some
             extraordinary
             judgement
             ,
             many
             hundred
             scape
             .
          
           
             But
             on
             the
             other
             side
             ,
             Kings
             and
             States
             do
             ordinarily
             do
             execution
             on
             those
             that
             displease
             them
             ,
             and
             break
             their
             Laws
             :
             The
             case
             of
             a
             Daniel
             is
             so
             rare
             ,
             that
             it
             would
             be
             no
             rule
             to
             direct
             a
             rational
             course
             by
             :
             If
             the
             King
             should
             forbid
             me
             praying
             as
             he
             did
             Daniel
             ,
             or
             command
             me
             to
             worship
             his
             Image
             ,
             as
             he
             did
             the
             other
             three
             witnesses
             ;
             reason
             and
             self-preservation
             would
             require
             me
             to
             obey
             him
             :
             for
             its
             ten
             to
             one
             but
             he
             would
             execute
             his
             wrath
             on
             me
             ,
             and
             its
             an
             hundred
             to
             one
             God
             would
             not
             deliver
             me
             here
             .
             God
             suffered
             thirty
             or
             forty
             thousand
             to
             be
             murdered
             at
             once
             by
             the
             French
             Massacre
             under
             Charls
             9.
             
             He
             suffered
             two
             hundred
             thousand
             to
             be
             murdered
             by
             the
             Irish
             Papists
             :
             He
             suffered
             many
             to
             be
             burned
             in
             Queen
             Mary's
             days
             :
             He
             suffered
             yet
             greater
             Havock
             to
             be
             made
             of
             the
             poor
             Waldenses
             and
             Alligenses
             :
             He
             suffered
             most
             cruel
             inhumane
             torments
             ,
             and
             
             death
             ,
             upon
             thousands
             of
             innocent
             persons
             ,
             to
             change
             the
             new-planted
             Religion
             in
             Japan
             .
             He
             therefore
             that
             careth
             for
             
               his
               life
               and
               peace
            
             ,
             will
             think
             it
             far
             safer
             to
             venture
             on
             the
             
               present
               executions
               of
               God
            
             ,
             than
             of
             his
             King
             ,
             or
             Enemy
             ,
             or
             any
             one
             that
             is
             strong
             enough
             to
             ruine
             him
             :
             If
             I
             lived
             under
             the
             Turkish
             Empire
             ,
             and
             were
             commanded
             to
             
               deny
               Christ
            
             ,
             and
             to
             renounce
             my
             Baptism
             ,
             and
             to
             subscribe
             that
             my
             Baptismal
             Vow
             doth
             not
             oblige
             me
             ,
             or
             any
             way
             to
             lie
             ,
             or
             be
             perjur'd
             ,
             or
             sin
             against
             God
             ;
             self-preservation
             would
             bid
             me
             ,
             [
             Venture
             on
             the
             sin
             ,
             for
             it
             is
             an
             hundred
             to
             one
             but
             God
             will
             spare
             thee
             ;
             
             and
             it
             is
             an
             hundred
             to
             one
             but
             that
             the
             Prince
             will
             punish
             and
             destroy
             thee
             if
             thou
             obey
             him
             not
             ]
             How
             few
             that
             knew
             there
             were
             no
             life
             to
             come
             ,
             would
             not
             rather
             venture
             to
             please
             a
             Tyrant
             ,
             or
             a
             Robber
             than
             God
             ,
             and
             more
             fear
             to
             displease
             them
             ?
             and
             would
             not
             by
             perjury
             ,
             or
             any
             commanded
             villany
             ,
             save
             himself
             from
             their
             fury
             and
             cruelty
             ?
             and
             would
             not
             study
             more
             to
             flatter
             and
             humour
             them
             ,
             than
             to
             obey
             their
             God
             ?
             And
             so
             Man
             should
             have
             the
             chief
             government
             of
             the
             world
             ,
             while
             Man's
             rewards
             and
             punishments
             were
             so
             much
             more
             notable
             than
             God's
             ,
             Man
             would
             be
             feared
             and
             obeyed
             before
             God
             :
             that
             is
             ,
             Man
             would
             be
             taken
             for
             
               our
               God.
            
             These
             things
             are
             clear
             undeniable
             truths
             .
             If
             there
             were
             no
             life
             to
             come
             ,
             self-love
             and
             reason
             would
             make
             man
             more
             obedient
             to
             
               Man
               than
               God
            
             ,
             and
             so
             make
             
               Gods
               of
               flesh
               and
               bloud
            
             .
             But
             whether
             this
             be
             the
             tendency
             of
             the
             Government
             of
             God
             ,
             let
             Reason
             judge
             .
          
           
             §
             .
             17.
             
             XVII
             .
             
               A
               very
               probable
               argument
               may
               be
               fetched
               from
               the
               number
               and
               quality
               of
               intellectual
               spirits
               :
               He
               that
               looketh
               to
               the
               vast
               ,
               and
               numerous
               ,
               and
               glorious
               Orbs
               which
               are
               above
               him
               ,
               and
               thinks
               of
               the
               glorious
               receptacles
               of
               a
               more
               glorious
               sort
               of
               creatures
               ,
               and
               then
               considereth
               that
               we
               are
               intellectual
               agents
               ,
               made
               to
               love
               and
               honour
               God
               as
               well
               as
               they
               ;
               and
               considers
               further
               both
               the
               Benignity
               of
               God
               ,
               and
               the
               communion
               which
               those
               other
               Orbs
               have
               with
               us
               ,
               will
               think
               it
               probable
               ,
               that
               we
               are
               in
               progress
               towards
               perfection
               :
               and
               that
               we
               that
               are
            
             so
             like
             them
             ,
             
               may
               be
               capable
               of
               their
               happiness
               .
            
          
           
             §
             .
             18.
             
             XVIII
             .
             
               If
               in
               this
               life
               God
               have
               little
               of
               the
               praise
               and
               glory
               of
               his
               works
               ,
               from
               those
               whom
               he
               created
               for
               it
               ,
               but
               contrarily
               be
               much
               dishonoured
               by
               them
               ;
               then
               there
               is
               another
               life
               in
               which
               he
               will
               be
               more
               honoured
               by
               them
               :
               But
               the
               antecedent
               is
               true
               :
            
             Ergo
             ,
             
               so
               is
               the
               consequent
            
             .
          
           
           
             What
             a
             glorious
             fabrick
             hath
             God
             set
             man
             to
             contemplate
             ?
             and
             how
             little
             of
             it
             is
             here
             known
             ?
             so
             that
             Philosophy
             is
             found
             to
             be
             but
             a
             searching
             and
             wrangling
             about
             things
             which
             no
             man
             reacheth
             ;
             and
             yet
             an
             inquisitive
             desire
             we
             have
             .
             And
             therefore
             sure
             there
             is
             a
             state
             in
             which
             these
             works
             of
             God
             shall
             be
             better
             known
             of
             us
             ,
             and
             God
             shall
             have
             the
             honour
             of
             them
             more
             than
             now
             .
             His
             Laws
             also
             prescribe
             us
             excellent
             duties
             ,
             and
             his
             Servants
             are
             very
             excellent
             persons
             ,
             according
             to
             his
             own
             description
             :
             But
             our
             infirmities
             ,
             our
             errors
             ,
             or
             divisions
             ,
             our
             miscarriages
             and
             scandals
             do
             so
             dishonour
             him
             and
             his
             ways
             ,
             that
             the
             glory
             of
             them
             is
             much
             obscured
             ,
             and
             blasphemers
             reproach
             him
             to
             his
             face
             ,
             and
             Godliness
             (
             which
             the
             Law
             of
             Nature
             teacheth
             )
             is
             derided
             as
             a
             foolish
             thing
             ,
             and
             as
             the
             meer
             effect
             of
             superstitious
             fear
             .
             Now
             though
             all
             this
             doth
             no
             hurt
             to
             God
             ,
             yet
             he
             is
             capable
             of
             wrong
             who
             is
             uncapable
             of
             hurt
             .
             And
             it
             is
             not
             to
             be
             believed
             ,
             that
             he
             will
             finally
             put
             up
             all
             this
             at
             his
             creatures
             hands
             ,
             and
             never
             vindicate
             his
             honour
             ,
             not
             never
             more
             shew
             the
             glory
             of
             his
             Grace
             ,
             his
             Image
             ,
             his
             Justice
             and
             Judgments
             ,
             than
             he
             now
             doth
             .
          
           
             §
             .
             19.
             
             XIX
             .
             
               The
               constant
               testimony
               of
               conscience
               in
               all
               men
               ,
            
             
             
               that
               have
               not
               mastered
               Reason
               by
               Sensuality
               ,
               and
               the
               common
               consent
               of
               all
               that
               are
               worthy
               to
               be
               called
               Men
               ,
               in
               all
               Ages
               and
               Countries
               upon
               earth
               ,
               doth
               shew
               that
               the
               life
               to
               come
               is
               a
               truth
               which
               is
               naturally
               revealed
               ,
               and
               most
               sure
               .
            
          
           
             §
             .
             20.
             
             XX.
             
               The
               enemy
               of
               Souls
               doth
               (
               against
               his
               will
               )
               give
               man
               a
               four-fold
               reason
               to
               judge
               ,
               that
               there
               is
               a
               life
               of
               Reward
               and
               Punishment
               hereafter
               :
            
             viz.
             1.
             
             
               By
               Compacts
               with
               Witches
            
             .
             2.
             
             
               By
               Apparitions
            
             .
             3.
             
             
               By
               Satanical
               Possessions
            
             .
             4.
             
             
               By
               all
               kind
               of
               subtil
               importunate
               temptations
               ,
               (
               which
               evidence
               themselves
               .
               )
            
          
           
             1.
             
             Though
             some
             are
             very
             incredulous
             about
             Witches
             ,
             yet
             to
             a
             full
             enquiry
             the
             evidence
             is
             past
             question
             ,
             that
             multitudes
             of
             such
             there
             be
             .
             Though
             many
             are
             wronged
             ,
             and
             some
             may
             be
             thought
             so
             foolish
             or
             melancholy
             ,
             as
             not
             to
             know
             what
             they
             say
             against
             themselves
             ;
             yet
             against
             such
             numerous
             and
             various
             instances
             ,
             these
             exceptions
             do
             but
             confirm
             the
             general
             truth
             ,
             that
             such
             there
             are
             .
             I
             have
             said
             so
             much
             of
             them
             in
             *
             two
             other
             Writings
             ,
             that
             I
             shall
             now
             say
             no
             more
             but
             this
             :
             That
             those
             Judges
             ordinarily
             condemn
             
             them
             to
             die
             ,
             who
             themselves
             have
             been
             most
             incredulous
             of
             such
             things
             :
             that
             so
             great
             numbers
             were
             condemned
             in
             Suffolk
             ,
             
             Norfolk
             ,
             and
             Essex
             ,
             about
             twenty
             years
             ago
             ,
             that
             left
             the
             business
             past
             all
             doubt
             to
             the
             Judges
             ,
             Auditors
             ,
             and
             Reverend
             Ministers
             ,
             (
             yet
             living
             )
             who
             were
             purposely
             sent
             with
             them
             for
             the
             fuller
             inquisition
             .
             That
             the
             testimonies
             are
             so
             numerous
             and
             beyond
             exception
             ,
             recorded
             in
             the
             many
             Volumes
             written
             on
             this
             subject
             ,
             by
             the
             
               Malleus
               Maleficorum
               ,
               Bodin
               ,
               Remigius
               ,
            
             and
             other
             Judges
             who
             condemned
             them
             ,
             that
             I
             owe
             no
             man
             any
             further
             proof
             ,
             than
             to
             desire
             him
             to
             read
             the
             foresaid
             Writings
             :
             wherein
             he
             shall
             find
             Men
             and
             Women
             ,
             Gentlemen
             ,
             Scholars
             ,
             Doctors
             of
             Divinity
             ,
             of
             several
             qualities
             and
             tempers
             ,
             all
             confessedly
             guilty
             ,
             and
             put
             to
             death
             for
             this
             odious
             sin
             .
             And
             he
             shall
             find
             what
             compacts
             they
             made
             with
             the
             Devil
             ,
             promising
             him
             their
             Souls
             or
             their
             service
             ,
             and
             renouncing
             their
             Covenant
             with
             God.
             All
             which
             doth
             more
             than
             intimate
             ,
             that
             men
             have
             Souls
             to
             save
             or
             lose
             ,
             and
             that
             there
             is
             an
             Enemy
             of
             Souls
             who
             is
             most
             sollicitous
             to
             destroy
             them
             ;
             or
             else
             to
             what
             end
             would
             all
             this
             be
             ?
             When
             people
             are
             in
             wrath
             and
             malice
             ,
             desirous
             of
             revenge
             or
             in
             great
             discontents
             ,
             or
             too
             eagerly
             desirous
             after
             overhasty
             knowledge
             in
             any
             needless
             speculation
             ,
             the
             Devil
             hath
             the
             advantage
             to
             appear
             to
             them
             ,
             and
             offer
             them
             his
             help
             ,
             and
             draw
             them
             into
             some
             contract
             with
             him
             (
             implicit
             at
             least
             ,
             if
             not
             explicit
             )
             I
             have
             my self
             been
             too
             incredulous
             of
             these
             things
             ,
             till
             cogent
             evidence
             constrained
             my
             belief
             .
             Though
             it
             belong
             not
             to
             us
             to
             give
             account
             ,
             why
             Satan
             doth
             it
             ,
             or
             why
             upon
             no
             more
             ,
             or
             why
             God
             permitteth
             it
             ,
             yet
             that
             so
             it
             is
             in
             point
             of
             fact
             ,
             it
             cannot
             be
             rationally
             denyed
             .
             And
             therefore
             we
             have
             so
             much
             sensible
             evidence
             ,
             that
             there
             is
             a
             happiness
             and
             misery
             after
             this
             life
             ,
             which
             the
             Devil
             believeth
             ,
             though
             Atheists
             do
             not
             .
          
           
             2.
             
             And
             though
             some
             are
             as
             incredulous
             of
             Apparitions
             ,
             yet
             evidence
             hath
             confuted
             all
             incredulity
             .
             I
             could
             make
             mention
             of
             many
             :
             but
             for
             the
             notoriety
             I
             will
             name
             but
             two
             ;
             which
             it
             is
             easie
             to
             be
             satisfied
             about
             :
          
           
             The
             one
             is
             the
             Apparition
             in
             the
             shape
             of
             Collonel
             Bowen
             in
             Glamorganshire
             ,
             to
             his
             Wife
             and
             Family
             ,
             speaking
             ,
             walking
             before
             them
             ,
             laying
             hold
             on
             them
             ,
             hurting
             them
             in
             
             time
             of
             Prayer
             (
             the
             man
             himself
             then
             living
             from
             his
             Wife
             in
             Ireland
             ,
             
             being
             one
             that
             from
             Sect
             to
             Sect
             had
             proceeded
             to
             Infidelity
             if
             not
             to
             Atheism
             ,
             and
             upon
             the
             hearing
             of
             it
             came
             over
             ;
             but
             durst
             not
             goe
             to
             the
             place
             )
             .
             The
             thing
             I
             have
             by
             me
             described
             largely
             and
             attested
             by
             learned
             godly
             Ministers
             ,
             that
             were
             at
             the
             place
             ;
             and
             is
             famous
             ,
             past
             contradiction
             .
          
           
             2.
             
             But
             (
             to
             name
             no
             more
             )
             he
             that
             will
             read
             a
             small
             Book
             called
             
               The
               Devil
               of
               Mascon
            
             ,
             written
             by
             Mr.
             Perreand
             ,
             and
             published
             by
             Dr.
             
               Peter
               Moulin
            
             ,
             will
             see
             an
             instance
             past
             all
             question
             :
             The
             Devil
             did
             there
             for
             many
             months
             together
             at
             certain
             hours
             of
             the
             day
             ,
             hold
             discourse
             with
             the
             inhabitants
             ,
             and
             publikely
             disputed
             with
             a
             Papist
             that
             challenged
             him
             ,
             and
             when
             he
             had
             done
             ,
             turn'd
             him
             and
             cast
             him
             down
             so
             violently
             ,
             that
             he
             went
             home
             distracted
             :
             He
             would
             sing
             and
             jest
             and
             talk
             familiarly
             with
             them
             as
             they
             do
             with
             one
             another
             :
             He
             would
             answer
             them
             questions
             about
             things
             done
             at
             a
             distance
             ;
             and
             would
             carry
             things
             up
             and
             down
             before
             them
             ,
             and
             yet
             never
             seen
             in
             any
             shape
             :
             All
             this
             was
             done
             in
             the
             house
             of
             the
             said
             Mr.
             Perreand
             a
             Reverend
             faithfull
             Minister
             of
             the
             Protestant
             Church
             ,
             in
             the
             hearing
             of
             persons
             of
             both
             Professions
             ,
             Papists
             and
             Protestants
             that
             ordinarily
             came
             in
             ,
             for
             above
             three
             months
             at
             Mascon
             a
             City
             of
             France
             (
             And
             at
             last
             upon
             earnest
             Prayer
             it
             ceased
             .
             )
             Mr.
             Perreands
             piety
             and
             honesty
             was
             well
             known
             ;
             and
             attested
             to
             me
             by
             the
             Right
             Honourable
             the
             Earl
             of
             Orrery
             ,
             now
             Lord
             President
             of
             Munster
             in
             Ireland
             ,
             and
             attested
             to
             the
             World
             by
             his
             most
             learned
             ,
             worthy
             ,
             honourable
             Brother
             Mr.
             
               Robert
               Boyl
            
             ,
             in
             an
             Epistle
             before
             the
             Book
             ;
             neither
             of
             them
             persons
             apt
             to
             be
             over-credulous
             of
             such
             unusual
             things
             ,
             yet
             both
             fully
             satisfied
             of
             the
             truth
             of
             this
             story
             by
             Mr.
             Perreands
             own
             Narratives
             ,
             with
             whom
             they
             were
             very
             familiar
             .
          
           
             See
             the
             other
             Testimonies
             cited
             in
             my
             
               Saints
               Rest
            
             ,
             Part
             2.
             
          
           
             Q.
             
               But
               how
               doth
               this
               signifie
               that
               there
               is
               any
               future
               state
               for
               man.
               
            
          
           
             Answ
             .
             1.
             
             Commonly
             ,
             these
             Apparitions
             do
             expresly
             referr
             to
             some
             sin
             or
             duty
             which
             are
             regardable
             in
             order
             to
             a
             further
             Life
             .
             Sometimes
             they
             come
             to
             terrifie
             Murderers
             or
             other
             great
             Offenders
             :
             and
             sometimes
             the
             Devil
             hath
             killed
             men
             outright
             :
             
             (
             which
             yet
             were
             no
             more
             painfull
             than
             another
             death
             ,
             if
             it
             fetcht
             not
             their
             souls
             into
             a
             greater
             misery
             )
             sometimes
             they
             are
             used
             to
             tempt
             people
             to
             sin
             ,
             to
             witchcraft
             ,
             to
             revenge
             ,
             to
             idolatry
             and
             superstition
             (
             to
             which
             use
             they
             are
             common
             among
             many
             of
             the
             Indians
             )
             :
             And
             all
             this
             intimateth
             some
             further
             hurt
             which
             sin
             doth
             men
             after
             this
             present
             life
             ;
             which
             they
             take
             not
             here
             for
             their
             pain
             ,
             but
             their
             pleasure
             .
             2.
             
             Many
             of
             these
             Apparitions
             say
             ,
             that
             they
             are
             the
             
               souls
               of
               such
            
             and
             such
             persons
             that
             have
             lived
             here
             :
             If
             it
             
               be
               so
            
             ,
             then
             the
             question
             is
             granted
             .
             And
             whether
             it
             be
             so
             ,
             I
             suppose
             is
             to
             us
             uncertain
             :
             For
             why
             a
             condemned
             Soul
             may
             not
             appear
             as
             well
             as
             Satan
             ,
             notwithstanding
             that
             both
             of
             them
             are
             in
             that
             state
             of
             misery
             which
             is
             called
             Hell
             ,
             I
             yet
             could
             never
             hear
             any
             sure
             proof
             .
             But
             (
             because
             this
             is
             uncertain
             )
             3.
             
             At
             least
             it
             sheweth
             us
             ,
             that
             these
             evil
             Spirits
             are
             neer
             us
             ,
             and
             able
             to
             molest
             us
             ,
             and
             therefore
             are
             ordinarily
             restrained
             ,
             and
             that
             their
             natures
             are
             not
             as
             to
             any
             elevation
             so
             distant
             from
             ours
             ,
             but
             that
             a
             converse
             there
             may
             be
             ;
             and
             therefore
             that
             it
             is
             very
             probable
             ,
             that
             when
             the
             souls
             of
             the
             Wicked
             are
             separated
             from
             their
             bodies
             ,
             they
             shall
             be
             such
             as
             they
             ,
             or
             have
             more
             converse
             with
             them
             ;
             and
             that
             the
             good
             Spirits
             shall
             be
             the
             companions
             of
             the
             souls
             of
             men
             that
             here
             were
             not
             far
             unlike
             themselves
             .
             When
             we
             perceive
             that
             we
             live
             among
             such
             invisible
             Spirits
             ,
             it
             is
             the
             easier
             to
             believe
             that
             
               we
               shall
            
             live
             with
             such
             of
             them
             hereafter
             ,
             as
             we
             are
             most
             like
             .
          
           
             
             3.
             
             I
             may
             adde
             to
             these
             the
             instance
             of
             
               satanical
               Possessions
            
             :
             For
             though
             many
             diseases
             may
             have
             of
             themselves
             very
             terrible
             and
             strange
             effects
             ,
             yet
             that
             the
             Devil
             ,
             I
             mean
             some
             evil
             Spirit
             ,
             doth
             operate
             in
             many
             is
             past
             all
             contradiction
             :
             some
             will
             speak
             Languages
             which
             they
             never
             learnt
             :
             some
             will
             tell
             things
             done
             far
             off
             :
             some
             will
             have
             force
             and
             actions
             which
             are
             beyond
             their
             proper
             natural
             ability
             :
             Most
             great
             Physicians
             ,
             how
             incredulous
             soever
             ,
             have
             been
             forced
             to
             confess
             these
             things
             :
             and
             abundance
             of
             them
             have
             written
             particular
             instances
             .
          
           
             And
             the
             manner
             of
             their
             transportations
             ,
             their
             horrid
             blasphemies
             against
             God
             ,
             with
             other
             carriages
             ,
             do
             commonly
             intimate
             a
             life
             to
             come
             ,
             and
             a
             desire
             that
             Satan
             hath
             to
             dishonour
             God
             ,
             and
             destroy
             the
             souls
             of
             men
             as
             well
             as
             their
             bodies
             .
          
           
           
             4.
             
             And
             lastly
             ,
             the
             Temptations
             and
             suggestions
             of
             Satan
             ,
             yea
             ,
             and
             oft
             his
             external
             contrived
             snares
             ,
             are
             such
             as
             frequently
             give
             men
             a
             palpable
             discovery
             of
             his
             agency
             ,
             that
             there
             is
             indeed
             some
             evil
             Spirit
             that
             doth
             all
             this
             to
             the
             hurt
             of
             Souls
             .
             Were
             there
             no
             such
             Tempter
             it
             were
             scarce
             credible
             that
             such
             horrid
             inhumane
             Villanies
             should
             ever
             be
             perpetrated
             by
             a
             rational
             Nature
             ,
             as
             Histories
             credibly
             report
             ,
             and
             as
             in
             this
             Age
             our
             eyes
             have
             seen
             .
             That
             men
             should
             ever
             ,
             even
             against
             their
             own
             apparent
             interest
             ,
             be
             carryed
             on
             obstinately
             to
             the
             last
             ,
             in
             a
             wilfull
             course
             of
             such
             sins
             as
             seem
             to
             have
             little
             or
             nothing
             to
             invite
             men
             to
             them
             ,
             
             but
             a
             delight
             in
             doing
             hurt
             and
             mischief
             in
             the
             World.
             Whence
             is
             it
             that
             some
             men
             feel
             such
             violent
             importunate
             suggestions
             to
             evil
             in
             their
             mindes
             ,
             that
             they
             have
             no
             rest
             from
             them
             ,
             but
             which
             way
             soever
             they
             goe
             ,
             they
             are
             haunted
             with
             them
             till
             they
             have
             committed
             it
             ,
             and
             then
             haunted
             as
             much
             to
             hang
             themselves
             in
             desperation
             .
             Whence
             is
             it
             that
             all
             opportunities
             are
             so
             strangely
             fitted
             to
             a
             sinners
             turn
             ,
             to
             accommodate
             him
             in
             his
             desires
             and
             designs
             ?
             And
             that
             such
             wonderfull
             successive
             trains
             of
             impediments
             are
             set
             in
             the
             way
             of
             almost
             any
             man
             that
             intendeth
             any
             great
             good
             work
             in
             the
             World
             ?
             I
             have
             among
             men
             of
             my
             own
             acquaintance
             observed
             such
             admirable
             frustrations
             of
             many
             designed
             excellent
             works
             ,
             by
             such
             strange
             unexpected
             means
             ,
             
             and
             such
             variety
             of
             them
             ,
             and
             so
             powerfully
             carryed
             on
             ,
             as
             hath
             of
             it self
             convinced
             me
             ,
             that
             there
             is
             a
             most
             vehement
             invisible
             malice
             permitted
             by
             God
             to
             resist
             Mankinde
             ,
             and
             to
             militate
             against
             all
             Good
             in
             the
             World.
             Let
             a
             man
             have
             any
             evil
             design
             ,
             and
             he
             may
             carry
             it
             on
             usually
             with
             less
             resistance
             .
             Let
             him
             have
             any
             work
             of
             greatest
             
               Natural
               importance
            
             which
             tendeth
             to
             no
             great
             benefit
             to
             Mankinde
             ,
             and
             he
             may
             go
             on
             with
             it
             without
             any
             extraordinary
             impedition
             :
             But
             let
             him
             have
             any
             great
             design
             for
             
               Common
               good
            
             ,
             in
             things
             that
             tend
             to
             destroying
             sin
             ,
             to
             heal
             divisions
             ,
             to
             revive
             Charity
             ,
             to
             increase
             Virtue
             ,
             to
             save
             mens
             Souls
             ,
             yea
             or
             to
             the
             publick
             common
             felicity
             ,
             and
             his
             impediments
             shall
             be
             so
             multifarious
             ,
             so
             far
             fetcht
             ,
             so
             subtile
             ,
             incessant
             ,
             and
             in
             despight
             of
             all
             his
             care
             and
             resolution
             ,
             usually
             so
             successfull
             ,
             that
             he
             shall
             seem
             to
             himself
             to
             be
             like
             a
             man
             that
             is
             held
             fast
             hand
             and
             foot
             ,
             while
             he
             seeth
             no
             one
             touch
             him
             !
             or
             that
             seeth
             an
             
             hundred
             blocks
             brought
             and
             cast
             before
             him
             in
             his
             way
             ,
             while
             he
             seeth
             no
             one
             do
             it
             .
             Yea
             ,
             and
             usually
             the
             greatest
             attempts
             to
             do
             good
             shall
             turn
             to
             the
             clean
             contrary
             ,
             even
             to
             destroy
             the
             good
             which
             was
             intended
             ,
             and
             drive
             it
             much
             further
             off
             .
             How
             many
             Countreys
             ,
             Cities
             ,
             Churches
             ,
             Families
             ,
             who
             have
             set
             themselves
             upon
             some
             great
             Reformation
             ,
             have
             at
             first
             seen
             no
             difficulties
             almost
             in
             their
             way
             ?
             And
             when
             they
             have
             attempted
             it
             ,
             they
             have
             been
             like
             a
             man
             that
             is
             wrestling
             with
             a
             Spirit
             ?
             Though
             he
             see
             not
             what
             it
             is
             that
             holdeth
             him
             ,
             when
             he
             hath
             long
             swear
             ,
             and
             chafed
             ,
             and
             tired
             himself
             ,
             he
             is
             fain
             to
             give
             over
             ;
             yea
             ,
             leave
             behind
             him
             some
             odious
             scandal
             ,
             or
             terrible
             example
             ,
             to
             frighten
             all
             others
             from
             ever
             medling
             with
             the
             like
             again
             .
             I
             have
             known
             that
             done
             which
             men
             call
             a
             Miracle
             ,
             a
             sudden
             deliverance
             in
             an
             hour
             ,
             from
             the
             most
             strange
             and
             terrible
             Disease
             ,
             while
             by
             Fasting
             and
             Prayer
             men
             were
             present
             begging
             the
             deliverance
             :
             And
             presently
             the
             Devil
             hath
             drawn
             the
             persons
             in
             such
             a
             scandalous
             sin
             ,
             that
             God
             had
             none
             of
             the
             honour
             of
             the
             deliverance
             ,
             nor
             could
             any
             for
             shame
             make
             mention
             of
             it
             ,
             but
             it
             turned
             to
             the
             greater
             dishonour
             of
             piety
             and
             prayer
             ,
             though
             the
             wonder
             was
             past
             doubt
             .
             I
             have
             known
             men
             wonderfully
             enlightened
             and
             delivered
             from
             courses
             of
             Error
             and
             Schisme
             ,
             and
             being
             men
             of
             extraordinary
             worth
             and
             parts
             ,
             have
             been
             very
             like
             to
             have
             proved
             the
             recovery
             of
             abundance
             more
             :
             And
             they
             have
             been
             so
             unresistibly
             carryed
             into
             some
             particular
             Errors
             on
             the
             contrary
             extream
             ,
             that
             all
             the
             hopes
             of
             their
             doing
             good
             hath
             turned
             to
             the
             hardening
             of
             others
             in
             their
             Schism
             ,
             while
             they
             saw
             those
             Errors
             ,
             and
             judg'd
             accordingly
             of
             all
             the
             reasons
             of
             their
             change
             .
             But
             especially
             to
             hinder
             the
             successes
             of
             godly
             Magistrates
             ,
             and
             Ministers
             ,
             in
             their
             reformings
             ,
             and
             their
             Writings
             for
             the
             winning
             of
             Souls
             ,
             it
             were
             endless
             to
             shew
             ,
             the
             strange
             unexpected
             difficulties
             which
             occurre
             ,
             and
             lamentably
             frustrate
             the
             most
             laudable
             attempts
             .
             Nay
             ,
             I
             have
             known
             divers
             men
             that
             have
             had
             resolute
             designs
             ,
             but
             to
             build
             an
             Alms-house
             ,
             or
             a
             School-house
             ,
             or
             to
             settle
             some
             publick
             charitable
             work
             ,
             that
             when
             all
             things
             seemed
             ready
             ,
             and
             no
             difficulty
             appeared
             ,
             have
             been
             hindered
             in
             despight
             of
             the
             best
             of
             their
             endeavours
             ,
             all
             their
             dayes
             ,
             or
             many
             years
             :
             Yea
             men
             that
             purposed
             but
             
             to
             put
             it
             in
             their
             Wills
             ,
             to
             do
             some
             considerable
             work
             of
             Charity
             ,
             have
             been
             so
             delayed
             ,
             hindered
             and
             disappointed
             ,
             that
             they
             were
             never
             able
             to
             effect
             their
             ends
             .
             By
             all
             which
             it
             is
             very
             perceivable
             to
             an
             observing
             minde
             ,
             that
             there
             is
             a
             working
             invisible
             Enemy
             still
             seeking
             to
             destroy
             all
             Godliness
             ,
             and
             to
             hinder
             Mens
             salvation
             .
          
           
             
               Perhaps
               you
               will
               say
               ,
               that
               if
               this
               be
               so
               ,
               you
               make
               the
               Devil
               to
               be
               stronger
               than
               God
               ,
               and
               to
               be
               the
               Governour
               of
               the
               World
               ,
               or
               to
               be
               more
               in
               hatred
               to
               goodness
               ,
               than
               God
               is
               in
               love
               with
               it
               .
            
          
           
             I
             answer
             ,
             No
             :
             but
             it
             appeareth
             that
             his
             Enmity
             to
             it
             is
             implacable
             ,
             and
             that
             he
             militateth
             against
             God
             and
             mans
             felicity
             ,
             and
             that
             sin
             hath
             so
             far
             brought
             this
             lower
             World
             under
             Gods
             displeasure
             ,
             that
             he
             hath
             in
             a
             
               great
               measure
            
             forsaken
             it
             ,
             and
             left
             it
             to
             the
             will
             of
             Satan
             :
             Yet
             hath
             he
             his
             holy
             seed
             and
             Kingdom
             here
             ,
             and
             the
             purposes
             of
             his
             Grace
             shall
             never
             be
             frustrated
             ,
             nor
             the
             Gates
             of
             Hell
             prevail
             against
             his
             Church
             :
             And
             if
             he
             may
             forsake
             
               Hell
               totally
            
             as
             to
             his
             
               felicitating
               presence
            
             ,
             he
             may
             also
             penally
             
               forsake
               Earth
            
             as
             to
             the
             greater
             number
             ,
             whilest
             for
             ought
             we
             know
             ,
             he
             may
             have
             thousands
             of
             Orbs
             of
             better
             Inhabitants
             which
             have
             not
             so
             forfeited
             his
             love
             ,
             nor
             are
             not
             so
             forsaken
             by
             him
             .
          
           
             I
             have
             been
             the
             larger
             in
             proving
             a
             Life
             to
             come
             ,
             
             of
             Retribution
             to
             the
             good
             and
             bad
             ,
             because
             all
             Religion
             doth
             depend
             upon
             it
             ,
             and
             I
             have
             my self
             been
             more
             assaulted
             with
             Temptations
             to
             doubt
             of
             this
             ,
             than
             of
             Christianity
             it self
             ,
             though
             this
             have
             more
             of
             Natural
             Evidence
             .
             And
             I
             have
             set
             down
             nothing
             that
             I
             am
             able
             rationally
             to
             confute
             my self
             (
             though
             every
             Truth
             is
             liable
             to
             some
             snarling
             exceptions
             of
             half-witted
             and
             contentious
             men
             .
             
             )
             No
             man
             that
             confesseth
             a
             Life
             to
             come
             ,
             can
             question
             the
             necessity
             of
             a
             Holy
             Life
             :
             But
             I
             have
             thought
             meet
             first
             to
             prove
             ,
             that
             a
             
               Holy
               Life
            
             is
             our
             unquestionable
             duty
             (
             as
             the
             
               prius
               cognitum
            
             )
             and
             thence
             to
             prove
             the
             certainty
             of
             the
             future
             state
             :
             For
             indeed
             ,
             
             though
             God
             hath
             not
             hid
             from
             us
             the
             matter
             of
             our
             Reward
             and
             Punishment
             ,
             Hopes
             and
             Fears
             ,
             yet
             hath
             he
             made
             our
             
               Duty
               plainer
            
             in
             the
             main
             ,
             and
             proposed
             it
             first
             to
             our
             knowledge
             and
             consideration
             .
             The
             Eternity
             of
             the
             future
             state
             ,
             I
             have
             not
             here
             gone
             about
             to
             prove
             ;
             because
             I
             reserve
             it
             for
             a
             fitter
             place
             ,
             and
             need
             the
             help
             of
             more
             than
             
             natural
             light
             ,
             for
             such
             a
             task
             .
             But
             that
             it
             shall
             be
             of
             so
             much
             weight
             and
             duration
             ,
             as
             shall
             suffice
             to
             the
             full
             execution
             of
             Justice
             ,
             and
             to
             set
             all
             streight
             ,
             that
             seemed
             crooked
             in
             Gods
             present
             Government
             ,
             this
             
               Nature
               it self
            
             doth
             fully
             testifie
             .
          
           
             Three
             sorts
             of
             men
             will
             read
             what
             I
             have
             written
             :
             1.
             
             Some
             few
             (
             and
             but
             very
             few
             )
             of
             those
             whose
             Consciences
             are
             so
             bloody
             in
             the
             guilt
             of
             their
             debauchery
             ,
             that
             they
             take
             it
             for
             their
             interest
             to
             hope
             that
             there
             is
             no
             life
             but
             this
             .
             2.
             
             Those
             whose
             Faith
             and
             Holiness
             ,
             hath
             made
             the
             World
             to
             come
             ,
             to
             be
             
               their
               interest
            
             ,
             happiness
             ,
             hope
             ,
             desire
             ,
             and
             only
             joy
             .
             3.
             
             Those
             that
             only
             understand
             in
             generall
             ,
             that
             it
             is
             the
             highest
             interest
             of
             humane
             Nature
             ,
             that
             there
             be
             a
             full
             felicity
             hereafter
             ;
             and
             see
             it
             a
             most
             desireable
             thing
             ,
             though
             they
             know
             not
             whether
             it
             be
             to
             be
             expected
             or
             not
             .
             The
             first
             sort
             ,
             I
             may
             fear
             are
             under
             such
             a
             Curse
             of
             God
             ,
             as
             that
             he
             may
             leave
             their
             Wills
             to
             master
             their
             Belief
             ,
             
             as
             their
             Lusts
             have
             mastered
             their
             Wills
             ,
             and
             lest
             they
             be
             forsaken
             of
             God
             ,
             to
             think
             that
             true
             which
             their
             wicked
             hearts
             desire
             were
             true
             ;
             and
             that
             the
             Haters
             of
             God
             and
             a
             holy
             Life
             ,
             should
             be
             left
             to
             dream
             that
             there
             is
             no
             God
             ,
             nor
             future
             Happy
             Life
             .
          
           
             The
             second
             sort
             have
             both
             
               Light
               ,
               Experience
            
             and
             Desire
             ,
             and
             therefore
             will
             easily
             believe
             .
          
           
             The
             third
             sort
             are
             they
             whose
             Necessities
             are
             great
             ,
             and
             yet
             conjunct
             with
             hope
             of
             some
             success
             .
             Though
             
               bare
               interest
            
             should
             command
             no
             mans
             understanding
             ,
             because
             a
             thing
             may
             be
             desireable
             ,
             
             which
             is
             neither
             certain
             nor
             possible
             ;
             yet
             I
             must
             needs
             say
             ,
             that
             Reason
             and
             self-love
             should
             make
             any
             man
             ,
             (
             that
             is
             not
             resolved
             in
             wickedness
             )
             exceeding
             glad
             to
             hear
             of
             any
             hopes
             ,
             much
             more
             of
             certainty
             ,
             of
             a
             life
             of
             Angelical
             Happiness
             and
             Joy
             ,
             to
             be
             possess'd
             when
             this
             is
             ended
             .
             And
             therefore
             the
             enquiry
             should
             be
             exceeding
             willingly
             and
             studiously
             endeavoured
             .
             I
             shall
             conclude
             this
             point
             with
             a
             few
             serious
             Questions
             ,
             to
             those
             that
             deny
             a
             future
             Life
             of
             Retribution
             .
          
           
             Qu.
             1.
             
             Whether
             he
             that
             taketh
             a
             man
             to
             be
             but
             an
             ingenuous
             kinde
             of
             Beast
             ,
             can
             take
             it
             ill
             to
             be
             esteemed
             as
             a
             Beast
             ?
             May
             I
             not
             expect
             that
             he
             should
             live
             like
             a
             Beast
             ,
             who
             thinketh
             that
             he
             shall
             die
             like
             a
             Beast
             ?
             Is
             such
             a
             man
             
             fit
             to
             be
             trusted
             any
             further
             in
             humane
             converse
             ,
             than
             his
             present
             fleshly
             interest
             obligeth
             him
             ?
             May
             I
             not
             justly
             suppose
             that
             he
             liveth
             in
             the
             practice
             of
             fornication
             ,
             adultery
             ,
             lying
             ,
             perjury
             ,
             hypocrisie
             ,
             murder
             ,
             treachery
             ,
             theft
             ,
             deceit
             ,
             or
             any
             other
             villany
             ,
             as
             oft
             as
             his
             interest
             tells
             him
             he
             should
             do
             it
             .
             What
             is
             a
             sufficient
             or
             likely
             motive
             to
             restrain
             that
             man
             ,
             or
             make
             him
             just
             ,
             who
             believes
             not
             any
             life
             after
             this
             ?
             It
             seemeth
             to
             me
             a
             wrong
             to
             him
             in
             his
             own
             Profession
             ,
             to
             call
             him
             an
             
               Honest
               man.
            
             
          
           
             2.
             
             If
             you
             think
             your selves
             but
             ingenuous
             Beasts
             ,
             
             why
             should
             you
             not
             be
             content
             to
             be
             used
             as
             Beasts
             .
             A
             Beast
             is
             not
             capable
             of
             true
             Propriety
             ,
             Right
             or
             Wrong
             :
             He
             that
             can
             master
             him
             ,
             doth
             him
             no
             wrong
             ,
             if
             he
             work
             him
             ,
             or
             fleece
             him
             ,
             or
             take
             away
             his
             life
             .
             Why
             may
             not
             they
             that
             can
             master
             you
             ,
             use
             you
             like
             Pack-horses
             ,
             or
             Slaves
             ,
             and
             beat
             you
             ,
             and
             take
             away
             your
             lives
             .
          
           
             3.
             
             Would
             you
             be
             only
             your selves
             of
             this
             mind
             ,
             or
             would
             you
             have
             
               all
               others
            
             of
             it
             ?
             If
             your
             
               selves
               only
            
             ,
             why
             envy
             you
             the
             Truth
             (
             as
             you
             suppose
             )
             to
             others
             ?
             If
             all
             others
             ,
             what
             security
             shall
             Kings
             have
             of
             their
             lives
             ?
             or
             Subjects
             of
             their
             lives
             of
             liberties
             ?
             What
             trust
             can
             you
             put
             in
             Wife
             ,
             or
             Child
             ,
             or
             Servant
             ,
             or
             any
             man
             that
             you
             converse
             with
             ?
             Will
             you
             not
             quickly
             feel
             the
             effect
             of
             their
             opinions
             ?
             Had
             you
             not
             rather
             ,
             that
             the
             enemy
             who
             would
             murder
             you
             ,
             the
             thief
             who
             would
             rob
             you
             ,
             the
             lyar
             that
             would
             deceive
             you
             ,
             did
             believe
             a
             Judgement
             and
             life
             of
             Retribution
             ,
             than
             not
             ?
          
           
             4.
             
             If
             there
             be
             no
             Life
             after
             this
             ,
             
             what
             business
             have
             you
             for
             your
             Reason
             ?
             and
             all
             your
             noble
             faculties
             and
             time
             ,
             that
             is
             worthy
             of
             a
             man
             ;
             or
             that
             is
             not
             like
             Childrens
             games
             or
             Poppet-playes
             ?
             What
             have
             you
             to
             do
             in
             the
             World
             ,
             that
             hath
             any
             weight
             in
             the
             tryal
             ,
             any
             content
             or
             comfort
             in
             the
             review
             ,
             or
             will
             give
             solid
             comfort
             to
             a
             dying
             man
             ?
             Were
             it
             not
             better
             lie
             down
             and
             sleep
             out
             our
             days
             ,
             than
             waste
             them
             all
             in
             dreaming
             waking
             ?
             O
             what
             a
             silly
             Worm
             were
             Man
             !
             what
             should
             he
             find
             to
             do
             with
             his
             understanding
             ?
             Take
             off
             the
             poise
             of
             his
             ultimate
             End
             ,
             and
             all
             his
             Rational
             Motions
             must
             stand
             still
             ,
             and
             only
             the
             bruitish
             motion
             must
             go
             on
             ,
             and
             Reason
             must
             drudge
             in
             the
             Captivity
             of
             its
             service
             .
          
           
           
             But
             these
             Questions
             ,
             and
             more
             such
             ,
             I
             put
             more
             home
             in
             my
             Book
             ,
             called
             
               A
               Saint
               ,
               or
               a
               Bruit
               .
            
             If
             conscience
             tell
             you
             ,
             that
             you
             can
             put
             no
             trust
             in
             your
             friend
             ,
             your
             wife
             ,
             your
             servant
             ,
             or
             your
             neighbour
             ,
             if
             they
             believe
             that
             there
             is
             no
             life
             but
             this
             :
             surely
             the
             same
             conscience
             may
             tell
             you
             ,
             that
             then
             the
             thing
             is
             true
             ,
             and
             that
             the
             God
             of
             infinite
             Power
             ,
             Wisdom
             and
             Goodness
             hath
             better
             means
             enough
             than
             deceits
             and
             lies
             to
             rule
             the
             world
             by
             .
          
           
             Hear
             what
             the
             conscience
             of
             the
             Epicure
             saith
             in
             
               Cicero
               ,
               Academ
               .
               Quaest
               .
               l.
            
             4.
             
               p.
               (
               mihi
            
             )
             44.
             
             
               Quis
               enim
               potest
               ,
               cum
               existimet
               à
               Deo
               se
               curari
               ,
               non
               &
               dies
               &
               noctes
               divinum
               numen
               horrere
               ,
               &c.
            
             it
             s
             true
             of
             the
             guilty
             :
             But
             what
             greater
             joy
             to
             the
             upright
             ,
             godly
             ,
             faithful
             Soul.
             
          
        
         
           
             CHAP.
             XV.
             Of
             the
             intrinsick
             Evil
             of
             Sin
             ,
             and
             of
             the
             perpetual
             Punishment
             due
             to
             the
             Sinner
             by
             the
             undoubted
             Law
             of
             Nature
             .
             
          
           
             §
             .
             1.
             
             
               IT
               seemed
               good
               to
               the
               most
               wise
               Creator
               to
               give
               Man
               with
               Reason
               a
               Liberty
               of
               Will
               ,
               by
               which
               he
               is
               a
               kind
               of
               first
               cause
               of
               its
               own
               determination
               in
               comparative
               moral
               acts
               ;
               though
               he
               hold
               the
               power
               in
               full
               dependance
               upon
               God
               ,
               and
               perform
               each
               act
               as
               an
               act
            
             in
             genere
             
               by
               the
               influx
               of
               his
               Maker
               ,
               and
               do
               all
               under
               his
               perfect
               government
               .
               And
               these
               great
               Principles
               in
               his
               Nature
               ,
               his
            
             Power
             ,
             his
             Reason
             ,
             
               and
               his
            
             free
             self-determining
             Will
             ,
             
               are
               the
               Image
               of
               God
               ,
               in
               which
               as
               Man
               he
               was
               created
               ,
               which
               advanced
               by
               the
            
             perfections
             of
             Fortitude
             ,
             Wisdom
             and
             Moral
             Goodness
             ,
             
               are
               also
               in
            
             Holiness
             
               the
               Image
               of
               God's
               Perfections
            
             .
          
           
             When
             a
             man
             deliberateth
             whether
             he
             shall
             do
             this
             sin
             or
             not
             ,
             (
             as
             lie
             or
             murder
             )
             he
             cannot
             act
             in
             general
             without
             God
             ,
             but
             that
             he
             chooseth
             this
             act
             rather
             than
             another
             ,
             may
             be
             without
             any
             more
             of
             God
             ,
             than
             his
             giving
             and
             maintaining
             his
             free-choosing
             power
             ,
             and
             his
             universal
             influx
             before
             mentioned
             ,
             and
             his
             setting
             him
             among
             such
             objects
             as
             he
             acteth
             upon
             .
             Neither
             do
             
               those
               objects
            
             ,
             nor
             any
             
               Physical
               efficient
               
               motion
            
             of
             God
             ,
             or
             any
             creature
             besides
             himself
             ,
             
               determine
               his
               will
               effectually
            
             to
             choose
             the
             evil
             and
             refuse
             the
             good
             .
             It
             is
             not
             true
             ,
             that
             nothing
             undetermined
             can
             determine
             it self
             to
             act
             ;
             this
             is
             but
             to
             deny
             God's
             natural
             Image
             on
             the
             Will
             of
             Man.
             The
             Will
             cannot
             determine
             it self
             without
             the
             conduct
             of
             an
             Intellect
             ,
             and
             without
             an
             Object
             
               in
               esse
               cognito
            
             ,
             nor
             without
             Divine
             sustentation
             and
             universal
             influx
             :
             But
             it
             can
             determine
             it self
             to
             the
             moral
             species
             ,
             which
             is
             but
             the
             mode
             of
             action
             ,
             to
             this
             rather
             than
             that
             in
             the
             comparative
             proposal
             ,
             without
             any
             pre-determining
             efficient
             :
             (
             for
             such
             none
             of
             the
             former
             are
             .
             )
          
           
             And
             God
             having
             made
             such
             a
             self-determining
             creature
             ,
             
             took
             delight
             to
             govern
             him
             according
             to
             his
             nature
             ,
             by
             the
             sapiential
             moral
             means
             of
             Laws
             ;
             of
             what
             he
             doth
             more
             to
             cause
             Good
             than
             Evil
             ,
             and
             other
             such
             incident
             questions
             ,
             I
             must
             now
             put
             them
             off
             to
             a
             fitter
             place
             .
          
           
             §
             .
             2.
             
             
               God
               planted
               in
               man's
               mind
               a
               natural
               inclination
               to
               Truth
               and
               Goodness
               ,
               and
               to
               his
               own
               felicity
               ,
               and
               an
               averseness
               to
               falshood
               ,
               and
               to
               evil
               ,
               and
               to
               his
               own
               misery
               and
               hurt
               ;
               that
               these
               lying
               deeper
               than
               his
               liberty
               of
               choice
               ,
               might
               be
               a
            
             pondus
             
               to
               his
               motions
               ,
               and
               help
               him
               the
               more
               easily
               and
               stedfastly
               to
               obey
               ,
               and
               to
               adhere
               to
               and
               prosecute
               his
               proposed
               happiness
               and
               end
               .
            
          
           
             §
             .
             3.
             
             
               Accordingly
               God
               formed
               his
               holy
               Law
               ,
               with
               a
               perfect
               fitness
               to
               these
               faculties
               and
               inclinations
               ,
               furnishing
               it
               wholly
               with
               truth
               and
               goodness
               ,
               and
               fitting
               all
               things
               in
               it
               to
               the
               benefit
               of
               man
               :
               (
               as
               is
               proved
               before
               .
               )
            
          
           
             §
             .
             4.
             
             
               This
               Law
               had
               a
               sufficient
               promulgation
               ,
               being
               legible
               on
               the
               face
               of
               the
               whole
               Creation
               ,
               (
               within
               our
               view
               )
               and
               specially
               on
               the
               nature
               of
               man
               himself
               ,
               from
               whence
               his
               duty
               did
               result
               .
            
          
           
             §
             .
             5.
             
             
               And
               God
               was
               pleased
               to
               make
               as
               legible
               the
               most
            
             rational
             powerful
             motives
             
               to
               love
               and
               obedience
               ,
               that
               can
               be
               imagined
               by
               man
               ,
               that
               no
               tempter
               might
               possibly
               bid
               the
               ten
               thousandth
               part
               so
               much
               for
               our
               love
               and
               obedience
               as
               he
               had
               bid
               ,
               and
               assured
               us
               of
               himself
               .
            
          
           
             §
             .
             6.
             
             
               From
               all
               this
               it
               is
               most
               evident
               ,
               that
               God
               made
               us
               not
               sinners
               ,
               though
               he
               made
               us
               men
               ;
               but
               that
               man
               ,
            
             
             
               being
               defectible
               ,
               abused
               his
               liberty
               ,
               and
               turned
               from
               God
               ,
               and
               brought
               corruption
               and
               misery
               upon
               himself
               .
            
          
           
           
             §
             .
             7.
             
             
               He
               that
               will
               understand
               God's
               Justice
               aright
               ,
               must
               consider
               of
               these
               forty
               intrinsick
               evils
               that
               are
               in
               sin
               ,
               which
               nature
               it self
               declareth
               .
            
          
           
             1.
             
             
               In
               its
               formal
               nature
               ,
               it
               is
               the
               violation
               of
               a
               perfect
               righteous
               Law.
               
            
          
           
             2.
             
             
               It
               is
               a
               contempt
               or
               denial
               of
            
             God's
             
               governing
               authority
               over
               us
            
             .
          
           
             3.
             
             
               It
               is
               the
               usurping
               of
               the
               government
               of
               our selves
               ,
               which
               we
               denied
               to
               God.
               
            
          
           
             
             4.
             
             
               It
               is
               a
               denial
               or
               contempt
               of
               the
               wisdom
               of
               God
               ,
               as
               if
               he
               had
               erred
               in
               the
               making
               of
               his
               Laws
               ,
               and
               knew
               not
               so
               well
               what
               is
               just
               ,
               and
               meet
               ,
               and
               good
               for
               us
               ,
               as
               we
               our selves
               ,
               and
               were
               not
               wise
               enough
               to
               govern
               a
               lump
               of
               animated
               clay
               .
            
          
           
             5.
             
             
               It
               is
               an
               exalting
               of
               our
               folly
               into
               the
               Throne
               of
               the
               Divine
               Wisdom
               ;
               as
               if
            
             we
             
               had
               more
               wisdom
               than
               he
               that
               made
               us
               ,
               and
               knew
               better
               what
               is
               just
               and
               meet
               ,
               and
               what
               is
               fit
               or
               good
               for
               our selves
               ,
               and
               could
               correct
               God's
               Laws
               ,
               and
               make
               our selves
               a
               better
               Rule
               .
            
          
           
             6.
             
             
               It
               is
               a
               denial
               or
               contempt
               of
               the
            
             Goodness
             
               of
               God
               ,
               as
               if
               he
               had
               ensnared
               us
               by
               his
               Law
               ,
               and
               envied
               our
               happiness
               ,
               and
               forbad
               us
               that
               which
               would
               do
               us
               good
               ,
               and
               put
               us
               upon
               that
               which
               ,
               will
               do
               us
               hurt
               ,
               and
               so
               would
               seduce
               us
               into
               calamity
               ,
               and
               were
               an
               enemy
               to
               our
               welfare
               .
            
          
           
             
             7.
             
             
               It
               is
               a
               preferring
            
             our
             naughtiness
             before
             His
             Goodness
             ;
             
               as
               if
               we
               could
               do
               better
               in
               regulating
               our selves
               than
               God
               ,
               and
               could
               make
               a
               better
               choice
               for
               our selves
               than
               his
               Laws
               have
               made
               .
               And
               as
               if
               our
               wills
               were
               fitter
               than
               God's
               to
               be
               the
               Rule
               of
               good
               and
               evil
               .
            
          
           
             8.
             
             
               It
               is
               a
               denial
               or
               contempt
               of
               his
            
             Holiness
             and
             Purity
             ,
             
               which
               is
               contrary
               to
               sin
               as
               health
               to
               sickness
               :
               as
               if
               by
               our
               deeds
               we
               would
               perswade
               the
               world
               ,
               that
               God
               is
               as
               Satan
               ,
               a
               lover
               of
               sin
               ,
               and
               an
               enemy
               to
               Himself
               and
               Holiness
               .
            
          
           
             9.
             
             
               It
               is
               a
               denial
               or
               contempt
               of
               God's
               propriety
               ,
               as
               if
               we
               were
               not
               his
               own
               ,
               and
               he
               had
               not
               power
               to
               dispose
               of
               us
               as
               be
               list
               :
               or
               it
               is
               a
               robbing
               him
               of
               the
               use
               and
               service
               of
               that
               which
               is
               absolutely
               his
               own
               .
            
          
           
             10.
             
             
               It
               is
               a
               claiming
               of
               propriety
               in
               our selves
               ,
               as
               if
               we
               were
               at
               our
               own
               disposal
               ,
               and
               might
               do
               with
               our selves
               and
               our
               faculties
               as
               we
               list
               .
            
          
           
             11.
             
             
               It
               is
               a
               belying
               or
               contempt
               of
               the
               great
               and
               gracious
               
               Promises
               of
               God
               ,
               and
               of
               the
               wonderfull
               mercy
               which
               he
               manifesteth
               in
               them
               ;
               by
               which
               he
               doth
               binde
               and
               allure
               us
               to
               Obedience
               :
               As
               if
               he
               did
               not
               mean
               as
               he
               speaketh
               ,
               or
               would
               not
               make
               good
               his
               Word
               to
               the
               Obedient
               .
            
          
           
             12.
             
             
               It
               is
               a
               falsifying
               or
               contempt
               of
               his
               dreadfull
            
             Threatnings
             ,
             
               as
               if
               he
               did
               not
               intend
               any
               execution
               of
               them
               ,
               but
               made
               them
               only
               as
               a
               deceitfull
               terror
               to
               frighten
               men
               from
               sin
               ,
               for
               want
               of
               better
               means
               .
            
          
           
             13.
             
             
               It
               is
               a
               denyal
               or
               contempt
               of
               the
               dreadfull
               future
               Judgement
               of
               God
               ,
               as
               if
               he
               would
               never
               call
               men
               to
               any
               account
               ,
               nor
               judge
               them
               according
               to
               his
               Laws
               .
            
          
           
             14.
             
             
               It
               is
               a
               denying
               the
               Veracity
               of
               God
               ,
               as
               if
               he
               were
               a
               Lyar
               and
               Deceiver
               ,
               and
               did
               not
               intend
               the
               things
               which
               he
               speaketh
               ;
               As
               if
               his
               Precepts
               were
               but
               a
               false
               pretension
               ,
               and
               he
               were
               indeed
               indifferent
               what
               we
               did
               ,
               and
               were
               not
               to
               be
               believed
               in
               his
               predictions
               ,
               promises
               ,
               or
               threats
               .
            
          
           
             15.
             
             
               It
               is
               a
               contempt
               of
               all
               the
               Mercies
               even
               of
               this
               life
               ,
               which
               flesh
               it self
               doth
               overvalue
               ;
               As
               if
               protection
               ,
               provision
               ,
               deliverances
               ,
               comforts
               ,
               were
               not
               so
               much
               to
               be
               regarded
               ,
               as
               our
               Concupiscence
               ;
               nor
               were
               not
               of
               weight
               enough
               to
               bind
               us
               to
               obey
               so
               mercifull
               a
               God
               ;
               and
               as
               if
               Ingratitude
               were
               no
               Crime
               .
            
          
           
             16.
             
             
               It
               is
               a
               contempt
               of
               those
               Castigatory
               Afflictions
               ,
               by
               which
               God
               driveth
               men
               from
               sin
               ,
               by
               giving
               them
               a
               taste
               of
               the
               bitterness
               of
               its
               fruits
               .
            
          
           
             17.
             
             
               It
               is
               a
               contempt
               of
               all
               the
               examples
               of
               his
               Mercy
               and
               his
               Judgements
               upon
               others
               :
               by
               which
               he
               hath
               shewed
               us
               how
               good
               he
               is
               ,
               and
               how
               just
               a
               punisher
               of
               sin
               .
            
          
           
             18.
             
             
               It
               is
               a
               contempt
               of
               all
               the
               inward
               motions
               and
               strivings
               of
               God
               ,
               which
               sinners
               oft
               feel
               perswading
               them
               to
               forbear
               their
               sin
               ,
               and
               to
               seek
               after
               God.
               
            
          
           
             19.
             
             
               It
               is
               a
               contempt
               of
               Conscience
               ,
               which
               beareth
               witness
               for
               God
               against
               their
               sins
               .
            
          
           
             20.
             
             
               It
               is
               a
               contempt
               of
               all
               the
               Instructions
               and
               advise
               of
               wise
               and
               good
               men
               ,
               who
               are
               required
               by
               God
               and
               Nature
               to
               warn
               men
               ,
               and
               perswade
               them
               from
               their
               sins
               .
            
          
           
             21.
             
             
               It
               is
               a
               contempt
               of
               the
            
             Example
             
               of
               all
               Obedient
               Virtuous
               Persons
               ,
               whose
               Lives
               instruct
               them
               and
               reprove
               them
               .
            
          
           
             22.
             
             
               It
               is
               a
               contempt
               of
               Virtue
               it self
               ,
               which
               is
               contrary
               to
               sin
               ,
               and
               whose
               proper
               worth
               commandeth
               Love.
               
            
          
           
           
             23.
             
             
               It
               is
               a
               contempt
               of
               Gods
               Omnipresence
               ,
               when
               we
               will
               sin
               in
               his
               very
               presence
               ;
               and
               of
               his
               Omniscience
               ,
               when
               we
               will
               sin
               when
               we
               know
               that
               he
               seeth
               it
               .
            
          
           
             24.
             
             
               It
               is
               a
               contempt
               of
               the
               Greatness
               and
               Almightiness
               of
               God
               ,
               when
               a
               silly
               Worm
               dare
               sin
               against
               him
               ,
               who
               upholdeth
               the
               World
               ,
               and
               can
               do
               Justice
               on
               him
               in
               a
               moment
               ;
               as
               if
               we
               could
               make
               good
               our
               part
               against
               him
               .
            
          
           
             25.
             
             
               It
               is
               a
               contempt
               of
               the
               attractive
               Goodness
               of
               God
               ,
               by
               which
               he
               is
               Mans
               End
               and
               Happiness
               :
               As
               if
               all
               the
               Goodness
               and
               Love
               of
               God
               ,
               were
               not
               enough
               to
               counterpoise
               the
               base
               and
               bruitish
               pleasures
               of
               sin
               :
               and
               to
               drive
               the
               rational
               Soul
               to
               God
               ?
               (
               It
               was
               his
               Efficient
               Goodness
               which
               I
               spake
               of
               before
               .
               )
            
          
           
             26.
             
             
               And
               thus
               it
               declareth
               ,
               that
               we
               are
               so
               farr
               void
               of
            
             Love
             
               to
               God
               :
               For
               Love
               is
               desirous
               to
               please
               .
            
          
           
             27.
             
             
               It
               is
               a
               setting
               up
               the
               sordid
            
             Creature
             for
             our
             End
             ,
             
               as
               if
               it
               were
               more
               attractive
               and
               amiable
               than
               God
               ,
               and
               fitter
               to
               content
               and
               delight
               the
               Soul.
               
            
          
           
             28.
             
             
               It
               is
               a
               contempt
               of
               all
               that
               glorious
               Happiness
               of
               the
               Life
               to
               come
               ,
               which
               God
               hath
               warranted
               the
               righteous
               to
               expect
               :
               As
               if
               it
               were
               not
               all
               so
               good
               as
               the
               defiling
               transitory
               pleasures
               of
               sin
               ,
               and
               would
               not
               recompence
               us
               for
               all
               that
               we
               can
               do
               or
               suffer
               for
               God.
               
            
          
           
             29.
             
             
               It
               is
               the
               silencing
               and
               laying
               by
               our
               Reason
               by
               inconsiderateness
               ,
               or
               the
               perverting
               and
               abusing
               of
               it
               by
               Error
               ,
               in
               the
               greatest
               matters
               ,
               for
               which
               it
               was
               given
               us
               ;
               and
               so
               it
               is
               a
               voluntary
               drunkenness
               or
               madness
               ,
               in
               the
               things
               of
               God
               and
               our
               felicity
               .
            
          
           
             30.
             
             
               It
               is
               a
               setting
               up
               our
               senses
               and
               appetite
            
             above
             
               our
               Reason
               ,
               and
               making
               our selves
               in
            
             use
             ,
             
               as
               Beasts
               ,
               by
               setting
               up
               the
               lower
               beastial
               faculties
               to
               rule
               .
            
          
           
             
             31.
             
             
               It
               is
               the
               deformity
               ,
               monstrosity
               ,
               disorder
               ,
               sickness
               and
               abuse
               of
               a
            
             Noble
             Creature
             ,
             
               whom
               God
               made
               ,
               in
               our
               measure
               ,
               like
               himself
               ,
               and
               so
               a
               contemptuous
               defacing
               of
               his
               Image
               .
            
          
           
             32.
             
             
               It
               is
               a
               robbing
               God
               of
               that
               Glory
               of
               his
               Holiness
               ,
               which
               should
               shine
               forth
               in
               our
               hearts
               and
               lives
               ,
               and
               of
               that
               complacency
               which
               he
               would
               take
               in
               our
               Love
               ,
               Obedience
               ,
               Perfection
               and
               Felicity
               .
            
          
           
             33.
             
             
               It
               is
               the
               perverting
               and
               Moral
               destruction
               ,
               not
               only
               of
               our
            
             own
             faculties
             ,
             
               (
               which
               were
               made
               for
               God
               )
               ;
               but
               of
            
             all
             the
             World
             
               which
               is
               within
               our
               reach
               :
               Turning
               all
               that
               against
               
               God
               and
               our
               happiness
               ,
               which
               was
               given
               us
               for
               them
               .
               Yea
               ,
               it
               is
               worse
               than
               casting
               them
               all
               away
               ,
               while
               we
               use
               them
               contrary
               to
               their
               natures
               ,
               against
               their
               Owner
               and
               their
               end
               .
            
          
           
             34.
             
             
             
               It
               is
               thus
               a
               preach
               in
               the
               Moral
               order
               and
               harmony
               of
               the
               world
               ,
               and
               as
               much
               as
               in
               us
               lyeth
               ,
               the
               destroying
               of
               the
               world
               :
               As
               the
               dislocation
               or
               rejection
               of
               some
               parts
               of
               a
               Clock
               or
               Watch
               ,
               is
               a
               disordering
               of
               the
               whole
               ;
               and
               as
               a
               wound
               to
               the
               hand
               or
               foot
               is
               a
               wrong
               to
               the
               body
               .
               And
               it
               is
               a
               wound
               to
               every
            
             Society
             
               where
               it
               is
               committed
               ;
               and
               an
               injury
               to
               every
               individual
               ,
               who
               is
               tempted
               or
               afflicted
               by
               it
               .
            
          
           
             35.
             
             
               It
               is
               a
               contradicting
               of
               our
               own
               professions
               ,
               confessions
               ,
               understandings
               and
               promises
               to
               God.
               
            
          
           
             36.
             
             
               It
               is
               a
               preferring
               of
               an
               inch
               of
               hasty
               time
               before
               the
               durable
               life
               to
               come
               ,
               and
               things
               that
               we
               know
               are
               of
            
             short
             
               continuance
               ,
               before
               those
               of
               which
               we
               can
               see
               no
               end
               .
            
          
           
             37.
             
             
               It
               is
               the
               preferring
               of
               a
               corruptible
               flesh
               and
               its
               pleasure
               ,
               before
               the
               Soul
               ,
               which
               is
               more
               noble
               and
               durable
               .
            
          
           
             38.
             
             
               It
               is
               an
               unmercifulness
               and
               inhumane
               cruelty
               to
               our selves
               ,
               not
               only
               defiling
               soul
               and
               body
               ,
               but
               casting
               them
               on
               the
               displeasure
               and
               punishing-justice
               of
               their
               great
               and
               terrible
               Creator
               .
            
          
           
             39.
             
             
               It
               is
               the
               gratifying
               of
               the
               malicious
               Tempter
               ,
               the
               enemy
               of
               God
               and
               of
               our
               souls
               ;
               the
               doing
               his
               will
               ,
               and
               receiving
               his
               image
               instead
               of
               God's
               .
            
          
           
             40.
             
             
               And
               all
               this
               is
               done
            
             voluntarily
             ,
             
               without
               constraint
               ,
               by
               a
               rational
               free-agent
               ,
               in
               the
               open
               light
               ,
               and
               for
               a
               thing
               of
               nought
               .
               Besides
               what
            
             Christians
             only
             
               can
               discern
               ,
               all
               this
               the
               light
               of
               Nature
               doth
               reveal
               to
               be
               in
               the
            
             malignity
             
               of
               sin
            
             .
          
           
             §
             .
             8.
             
             
               Sin
               being
               certainly
               no
               better
               a
               thing
               than
               is
               here
               described
               ,
               it
               is
               most
               certain
               that
               it
               deserveth
               punishment
               .
            
          
           
             §
             .
             9.
             
             
               And
               reason
               telleth
               us
            
             ,
             
             
               that
               God
               being
               the
               Governour
               of
               the
               world
               ,
               and
               perfect
               Government
               being
               his
               perfect
               work
               and
               glory
               in
               that
               relation
               ,
               it
               is
               not
               meet
               that
               in
               such
               a
               Divine
               and
               perfect
               Government
               so
               odious
               an
               evil
               be
               put
               up
               ,
               and
               such
               contempt
               of
               God
               and
               all
               that
               is
               good
               be
               past
               by
               without
               such
               execution
               of
               his
               Laws
               as
               is
               sufficient
               to
               demonstrate
               the
               justice
               of
               the
               Governour
               ,
               and
               to
               vindicate
               his
               Laws
               and
               authority
               from
               contempt
               :
               nor
               that
               it
               be
               pardoned
               on
               any
               terms
               ,
               but
               such
               as
               shall
               sufficiently
               attain
               the
               ends
               of
               perfect
               Government
               .
            
          
           
             The
             ends
             of
             Punishment
             are
             ,
             1.
             to
             do
             Justice
             and
             fulfil
             the
             Law
             ,
             and
             truth
             of
             the
             Law-giver
             .
             2.
             
             To
             vindicate
             
             the
             honour
             of
             the
             Governour
             from
             contempt
             and
             treason
             .
             3.
             
             To
             prevent
             further
             evil
             from
             the
             same
             offendor
             .
             4.
             
             To
             be
             a
             terrour
             to
             others
             ,
             and
             to
             prevent
             the
             hurt
             that
             impunity
             would
             encourage
             them
             to
             .
             5.
             
             And
             if
             it
             be
             but
             meerly
             castigatory
             ,
             it
             may
             be
             for
             the
             good
             of
             the
             sinner
             himself
             :
             but
             in
             purely
             vindictive
             punishment
             it
             is
             the
             Governour
             and
             Society
             that
             are
             the
             end
             .
          
           
             
             1.
             
             It
             is
             true
             ,
             that
             as
             the
             immediate
             sense
             of
             the
             Precept
             
               (
               e.g.
               Thou
               shalt
               do
               no
               murder
               )
            
             is
             not
             
               de
               eventu
               ,
               [
               it
               shall
               not
               come
               to
               pass
               ]
            
             but
             
               de
               debito
               ,
               [
               Thy
               duty
               is
               to
               forbear
               it
               ]
            
             ;
             So
             also
             the
             immediate
             sense
             of
             the
             Penal
             part
             is
             not
             
               de
               eventu
            
             ,
             (
             e.
             g
             
               I
               thou
               murder
               thou
               shalt
               be
               put
               to
               death
            
             )
             but
             
               de
               debito
               ,
               death
               shall
               be
               thy
               due
               ,
               thou
               shalt
               be
            
             Reus
             mortis
             :
             So
             that
             if
             it
             do
             
               non
               evenire
            
             ,
             it
             is
             not
             presently
             a
             falshood
             .
             But
             it
             s
             as
             true
             ,
             
             that
             when
             the
             Sovereign
             makes
             a
             Law
             ,
             he
             thereby
             declareth
             that
             this
             Law
             is
             a
             Rule
             of
             Righteousness
             ,
             that
             it
             is
             
               Norma
               officii
               &
               judicii
            
             :
             that
             the
             Subject
             must
             do
             according
             to
             it
             ,
             
             and
             expect
             to
             be
             
               done
               by
            
             according
             to
             it
             :
             that
             it
             is
             the
             Instrument
             of
             Government
             .
             Therefore
             these
             two
             things
             are
             declared
             by
             it
             .
             1.
             
             That
             ordinarily
             Judgment
             and
             execution
             shall
             pass
             according
             to
             it
             .
             2.
             
             That
             it
             shall
             never
             be
             extraordinarily
             dispensed
             with
             ,
             by
             Sovereignty
             ,
             but
             upon
             terms
             which
             as
             well
             declare
             the
             Justice
             of
             the
             Governour
             ,
             and
             discourage
             offendors
             from
             contempt
             ,
             and
             are
             as
             fit
             to
             preserve
             the
             common
             good
             ,
             and
             the
             honour
             of
             the
             Sovereign
             .
             So
             that
             
               thus
               far
            
             a
             Law
             doth
             assert
             also
             the
             event
             ;
             which
             I
             put
             to
             prevent
             objections
             ,
             and
             to
             shew
             that
             truth
             and
             justice
             require
             the
             ordinary
             execution
             of
             just
             and
             necessary
             Laws
             .
          
           
             
             2.
             
             And
             should
             they
             be
             ordinarily
             dispensed
             with
             ,
             it
             would
             intimate
             ,
             that
             the
             Ruler
             did
             he
             knew
             not
             what
             in
             making
             them
             ;
             that
             he
             repented
             of
             them
             a
             unjust
             ;
             or
             over-saw
             himself
             in
             them
             ;
             or
             fore-saw
             not
             inconveniences
             ;
             or
             was
             not
             able
             to
             see
             them
             executed
             :
             it
             would
             also
             make
             him
             seem
             a
             deceiver
             ,
             that
             affrighted
             Subjects
             with
             that
             which
             he
             never
             intended
             to
             do
             ;
             which
             Omnipotency
             ,
             Omniscience
             and
             perfect
             Goodness
             cannot
             do
             ,
             what
             ever
             impotent
             ignorant
             bad
             men
             may
             do
             .
          
           
             3.
             
             And
             the
             offendor
             must
             be
             disabled
             (
             when
             penitency
             sheweth
             not
             the
             change
             of
             his
             heart
             )
             that
             he
             do
             so
             no
             more
             :
             and
             therefore
             death
             is
             ordinarily
             inflicted
             .
          
           
           
             4.
             
             And
             especially
             offences
             must
             be
             prevented
             ,
             and
             the
             honour
             of
             the
             Sovereign
             and
             safety
             of
             the
             people
             be
             preserved
             :
             If
             Laws
             be
             not
             executed
             ,
             they
             and
             the
             Law-giver
             will
             be
             despised
             ;
             others
             will
             be
             let
             loose
             ,
             and
             invited
             to
             do
             evil
             ,
             and
             no
             man's
             right
             will
             have
             any
             security
             by
             the
             Law.
             Therefore
             it
             is
             a
             Principle
             in
             Politicks
             ,
             that
             
               Poena
               debetur
               reipublicae
            
             ;
             it
             is
             the
             Common-wealth
             to
             which
             the
             punishment
             of
             offendors
             is
             due
             ,
             that
             is
             ,
             it
             is
             a
             means
             which
             the
             Ruler
             oweth
             them
             for
             their
             security
             .
             And
             Cato
             was
             wont
             to
             say
             ,
             
               Se
               malle
               pro
               collato
               beneficio
               nullam
               reportare
               gratiam
               ,
               quàm
               pro
               maleficio
               perpetrato
               non
               dare
               poenam
               .
               Plutar.
               Apoth
               .
               Rom.
            
             He
             had
             rather
             miss
             of
             thanks
             for
             his
             kindnesses
             and
             gifts
             ,
             than
             of
             punishment
             for
             his
             faults
             .
             And
             was
             wont
             to
             say
             ,
             that
             
               Magistratus
               qui
               maleficos
               prohibere
               possent
               ,
               &
               tamen
               impunitate
               donarent
               ,
               lapidibus
               ol
               ruendos
               esse
               ,
               ut
               Reipub.
               perniciosissimos
               .
            
             A
             hundred
             such
             sayings
             are
             in
             Cicero
             ,
             Offic.
             3.
             
             
               Quotusquisque
               reperietur
               qui
               impunitate
               propositâ
               abstinere
               possit
               injuriâ
               .
               Impunitas
               peccandi
               maxima
               est
               illecebra
               :
            
             De
             Natur.
             Deor.
             3.
             
             
               Nec
               domus
               ,
               nec
               Respubl
               .
               stare
               potest
               ,
               si
               in
               ea
               nec
               recte
               factis
               praemia
               extent
               vlla
               ,
               nec
               supplicia
               peccatis
               .
            
             In
             Verrem
             5.
             
               est
               utilius
               unius
               improbi
               supplicio
               multorum
               improbitatem
               coercere
               ,
               quàm
               propter
               multos
               improbos
               uni
               parcere
               .
            
             Offic.
             1.
             
             
               Non
               satis
               est
               eum
               qui
               lacesserit
               ,
               injuriae
               suae
               penitere
               ;
               ut
               ipse
               nequid
               tale
               posthac
               committat
               ,
               &
               caeteri
               sint
               ad
               injuriam
               tardiores
               .
            
             This
             is
             the
             common
             sense
             of
             all
             that
             know
             what
             it
             is
             to
             govern
             .
          
           
             Obj.
             
               But
               God
               is
               so
               good
               ,
               that
               all
               his
               Punishments
               tend
               at
               last
               to
               the
               sinners
               good
               ,
               and
               are
               meerly
               castigatory
               .
            
          
           
             Answ
             .
             God
             is
             so
             wise
             ,
             that
             he
             knoweth
             better
             than
             we
             what
             is
             good
             and
             fittest
             to
             be
             done
             .
             And
             God
             is
             so
             good
             ,
             that
             for
             the
             honour
             of
             his
             Government
             ,
             and
             Holiness
             ,
             and
             Goodness
             ,
             he
             expresseth
             his
             hatred
             of
             sin
             ,
             to
             the
             final
             ruine
             of
             the
             sinners
             .
             And
             he
             is
             so
             wise
             and
             good
             ,
             that
             he
             will
             not
             spare
             the
             offendor
             ,
             when
             the
             penalty
             is
             necessary
             to
             the
             good
             of
             the
             innocent
             ,
             to
             prevent
             their
             falls
             .
             The
             Objection
             is
             a
             surmise
             not
             only
             groundless
             ,
             but
             notoriously
             false
             .
          
           
             §
             .
             10.
             
             
               He
               that
               would
               know
               how
               far
               punishment
               is
               necessary
               to
               the
               ends
               of
               Government
               ,
               must
               first
               know
               how
               far
               the
               Penal
               Law
               it self
               is
               necessary
               ;
               for
               the
               first
               and
               chiefest
               benefit
               to
               the
               Common-wealth
               is
               from
               the
            
             Law
             ,
             
               and
               the
               next
               from
               the
            
             Execution
             .
          
           
           
             
             The
             first
             benefit
             is
             to
             constrain
             men
             to
             duty
             ,
             and
             to
             restrain
             them
             from
             doing
             ill
             .
             This
             is
             done
             immediately
             by
             the
             fear
             of
             punishment
             ,
             (
             with
             the
             expectation
             of
             the
             benefit
             )
             :
             This
             fear
             of
             punishment
             is
             to
             be
             caused
             by
             the
             rational
             expectation
             of
             it
             ,
             if
             they
             do
             offend
             .
             This
             expectation
             is
             to
             be
             caused
             by
             the
             commination
             of
             the
             Law.
             When
             the
             Law
             saith
             ,
             [
             He
             that
             sinneth
             shall
             suffer
             ]
             the
             Subject
             avoideth
             sin
             for
             fear
             of
             suffering
             .
             Therefore
             the
             Subject
             must
             believe
             that
             the
             Law-giver
             meaneth
             as
             he
             speaketh
             ,
             even
             to
             govern
             and
             judge
             in
             Justice
             according
             to
             that
             Law
             :
             and
             he
             that
             can
             but
             make
             the
             Subject
             believe
             ,
             that
             the
             Governour
             doth
             but
             affright
             men
             with
             a
             lie
             ,
             and
             meaneth
             not
             to
             execute
             his
             penalties
             ,
             shall
             easily
             make
             his
             Laws
             of
             none
             effect
             ,
             and
             turn
             loose
             offendors
             to
             presumptuous
             disobedience
             .
             Therefore
             the
             fore-belief
             of
             execution
             is
             necessary
             to
             the
             efficacy
             of
             the
             Law
             ,
             which
             else
             is
             but
             as
             a
             Mawkin
             to
             affright
             away
             birds
             ,
             and
             fit
             to
             work
             on
             none
             but
             fools
             .
             And
             if
             it
             be
             so
             necessary
             a
             duty
             to
             the
             Subject
             to
             believe
             that
             the
             Law
             shall
             be
             the
             
               Norma
               judicii
            
             ,
             and
             shall
             be
             executed
             ;
             then
             in
             our
             present
             case
             it
             is
             certainly
             true
             :
             For
             God
             cannot
             lie
             ,
             nor
             make
             it
             the
             duty
             of
             the
             world
             to
             believe
             a
             lie
             ,
             nor
             need
             so
             vile
             a
             means
             to
             keep
             the
             world
             in
             order
             .
             So
             that
             it
             is
             most
             evident
             ,
             that
             if
             the
             Law
             be
             necessary
             ,
             the
             execution
             of
             it
             is
             ordinarily
             necessary
             ;
             and
             either
             the
             execution
             ,
             or
             some
             means
             as
             effectual
             to
             the
             ends
             of
             Government
             ,
             is
             
               ever
               necessary
            
             .
          
           
             §
             .
             11.
             
             
               Therefore
               he
               that
               would
               know
               what
               degree
               of
               punishment
               it
               is
               meet
               and
               just
               for
               God
               to
               execute
               ,
               must
               first
               know
               what
               degree
               it
               is
               meet
               for
               him
               to
            
             threaten
             ,
             
               or
               make
               Due
               by
               Law
               :
               or
               rather
               how
               much
            
             he
             hath
             made
             due
             :
             
               Because
               what
               God
            
             should
             
               do
               ,
               is
               best
               known
               by
               what
            
             he
             actually
             doth
             .
          
           
             If
             a
             temporal
             ,
             short
             ,
             or
             small
             measure
             of
             Penalty
             be
             sufficient
             to
             be
             threatned
             in
             the
             Law
             ,
             for
             the
             present
             attaining
             of
             the
             ends
             of
             Government
             ,
             then
             such
             a
             punishment
             is
             sufficient
             in
             the
             execution
             .
             But
             if
             the
             threatning
             of
             an
             endless
             punishment
             in
             another
             world
             be
             little
             enough
             ;
             
               in
               suo
               genere
            
             ,
             to
             prevail
             now
             with
             Subjects
             for
             order
             and
             obedience
             ,
             then
             the
             execution
             will
             be
             therefore
             necessary
             by
             consequence
             .
          
           
             §
             .
             12.
             
             
               It
               followeth
               not
               therefore
               that
               Punishment
               or
               Rewards
               must
               cease
               ,
               if
               the
            
             ends
             be
             past
             
               in
               natural
               existence
               ;
               because
               Moral
               means
               may
               in
               time
               be
               after
               their
               end
               ,
               to
               which
               they
               were
               
               appointed
               to
               operate
            
             in
             esse
             cognito
             ;
             
             and
             that
             penalty
             
               which
               is
            
             perpetuated
             
               may
               be
               a
               means
               to
               the
               ends
               already
               attained
               :
               that
               is
               ,
               the
            
             threatnings
             ,
             
               and
               the
            
             expectation
             
               of
               them
               ;
               and
               then
               the
               honour
               of
               the
               Ruler's
               veracity
               and
               justice
               bindeth
               him
               to
               the
               execution
               .
            
          
           
             §
             .
             13.
             
             
               What
               ever
               reward
               or
               punishment
               is
               annexed
               to
               sin
               by
               the
               Law
               ,
               is
               offered
               with
               the
               duty
               and
               sin
               to
               the
               subjects
               choosing
               or
               refusing
               ;
               and
               no
               man
               is
               in
               danger
               of
               any
               punishment
               but
               he
               that
            
             chooseth
             
               it
               ,
               in
               its
               self
               or
               in
               its
               annexed
               cause
               .
               And
               he
               that
            
             will
             
               have
               it
               ,
               or
               will
               have
               that
               which
               he
               is
               told
               by
               God
               is
               annexed
               to
               it
               ,
               (
               especially
               if
               it
               be
               deliberately
               and
               obstinately
               to
               the
               last
               )
               hath
               none
               to
               blame
               of
               cruelty
               towards
               him
               but
               himself
               ,
               nor
               nothing
               to
               complain
               of
               but
               his
               wilful
               choice
               .
            
          
           
             Obj.
             
             
               But
               it
               were
               easie
               with
               God
               to
               confirm
               man's
               will
               so
               ,
               that
               the
               threatning
               of
               a
               temporal
               punishment
               might
               have
               ruled
               him
               .
            
          
           
             Answ
             .
             It
             is
             easie
             with
             God
             to
             make
             every
             man
             an
             Angel
             ,
             and
             every
             beast
             or
             worm
             a
             man
             :
             but
             if
             his
             wisdom
             think
             meet
             ,
             below
             men
             to
             make
             such
             inferiour
             things
             as
             Beasts
             ;
             and
             below
             Angels
             or
             confirmed
             Souls
             to
             make
             so
             low
             a
             rank
             of
             creatures
             as
             Men
             ,
             that
             have
             Reason
             ,
             and
             undetermined
             and
             
               unconfirmed
               Free-wills
            
             ;
             what
             are
             we
             that
             we
             should
             expostulate
             with
             him
             for
             making
             them
             no
             better
             ,
             nor
             ruling
             them
             in
             our
             way
             ?
          
           
             §
             .
             14.
             
             
               Sin
               doth
               unquestionably
               deserve
               a
               natural
               death
               and
               annihilation
               .
            
          
           
             This
             all
             men
             grant
             that
             believe
             that
             God
             is
             our
             Governour
             ,
             and
             that
             there
             is
             any
             such
             thing
             as
             
               His
               Laws
            
             ,
             and
             
               Man's
               sins
            
             .
             If
             treason
             against
             a
             King
             deserve
             death
             ,
             
             much
             more
             rebellion
             and
             sin
             against
             God.
             Life
             and
             being
             is
             God's
             free
             gift
             :
             if
             he
             take
             it
             away
             from
             the
             innocent
             ,
             he
             taketh
             but
             his
             own
             :
             therefore
             there
             can
             be
             no
             doubt
             but
             he
             may
             take
             it
             away
             from
             the
             guilty
             who
             abuse
             it
             .
          
           
             §
             .
             15.
             
             
               If
               such
               a
               penalty
               were
               inflicted
               ,
               God
               is
               not
               bound
               to
               restore
            
             that
             sinner
             
               to
               being
               again
               whom
               he
               hath
               annihilated
               ,
               (
               if
               it
               be
               not
               a
               contradiction
               )
               :
               And
               then
               this
               penal
               Privation
               would
               be
               everlasting
               :
               Therefore
               an
               endless
               Privation
               of
               Being
               and
               all
               mercies
               is
               the
               sinners
               due
               .
            
          
           
             All
             this
             I
             know
             of
             no
             man
             that
             doth
             deny
             .
          
           
             §
             .
             16.
             
             
               God
               is
            
             not
             bound
             
               thus
               to
               annihilate
               the
               sinner
               ,
               but
            
             
             may
             
               continue
               all
               his
               natural
               Being
            
             ,
             
             
               and
               leave
               him
               under
               the
               deserved
               privation
               of
               well-being
               ,
               depriving
               him
               of
               all
               other
               Mercies
               .
            
          
           
             This
             is
             undeniable
             ;
             that
             it
             is
             in
             God's
             choice
             whether
             he
             will
             take
             away
             his
             Being
             it self
             ,
             or
             only
             all
             the
             Mercies
             which
             are
             necessary
             to
             his
             well-being
             :
             for
             he
             that
             had
             nothing
             before
             but
             by
             free
             gift
             ,
             may
             be
             deprived
             of
             
               any
               thing
            
             which
             was
             none
             of
             his
             own
             ,
             if
             he
             forfeit
             it
             by
             abuse
             .
             Nay
             ,
             we
             live
             upon
             such
             a
             continued
             emanation
             from
             God
             ,
             as
             the
             beams
             from
             the
             Sun
             ,
             that
             it
             is
             but
             God's
             stopping
             of
             his
             streams
             of
             bounty
             ,
             and
             we
             perish
             ,
             without
             any
             other
             taking
             away
             of
             mercies
             from
             us
             .
          
           
             §
             .
             17.
             
             
               Nature
               teacheth
               men
               to
               choose
               a
               great
               deal
               of
               (
               tollerable
               )
               pain
               and
               misery
               ,
               rather
               than
            
             not
             be
             at
             all
             :
             
               even
               so
               much
               as
               will
               not
               utterly
               weigh
               down
               the
               love
               of
               life
               ,
               and
               of
               vital
               operations
               .
            
          
           
             I
             say
             not
             (
             as
             some
             )
             that
             the
             
               greatest
               torment
            
             or
             misery
             is
             more
             eligible
             (
             or
             less
             odious
             )
             than
             annihilation
             .
             But
             it
             is
             certain
             ,
             that
             a
             
               great
               deal
            
             is
             .
             We
             see
             abundance
             (
             how
             ever
             the
             Roman
             and
             Greek
             Philosophers
             scorned
             it
             as
             baseness
             )
             who
             are
             blind
             ,
             or
             lame
             ,
             or
             in
             grievous
             pains
             of
             the
             Gout
             and
             Stone
             ,
             and
             many
             that
             are
             in
             miserable
             poverty
             ,
             begging
             their
             bread
             ,
             or
             toiling
             from
             morning
             to
             night
             like
             horses
             ,
             and
             yet
             seldom
             taste
             a
             pleasant
             bit
             ,
             but
             joyn
             distracting
             cares
             with
             labours
             ;
             and
             yet
             they
             are
             all
             unwilling
             to
             die
             :
             Custom
             hath
             made
             their
             misery
             tollerable
             ,
             and
             they
             had
             rather
             continue
             so
             for
             ever
             than
             be
             annihilated
             .
             If
             then
             God
             may
             annihilate
             even
             the
             innocent
             ,
             (
             supposing
             he
             had
             not
             promised
             the
             contrary
             )
             then
             may
             he
             lay
             all
             that
             pain
             ,
             and
             care
             ,
             and
             labour
             on
             them
             ,
             which
             they
             would
             themselves
             prefer
             before
             annihilation
             .
             For
             it
             s
             no
             wrong
             to
             one
             that
             hath
             his
             reason
             and
             liberty
             to
             give
             him
             his
             own
             choice
             .
          
           
             §
             .
             18.
             
             
               It
               is
               just
               with
               God
               to
               lay
               more
               misery
               on
               a
            
             sinner
             ,
             
               than
               on
               one
               that
               never
               deserved
               ill
               :
               and
               to
               lay
               more
               on
               him
               for
               his
               sin
               ,
               than
               he
               would
               choose
               himself
               before
               annihilation
               .
            
          
           
             Whether
             God
             may
             without
             injustice
             inflict
             more
             misery
             on
             the
             innocent
             ,
             than
             he
             would
             himself
             prefer
             before
             annihilation
             ,
             some
             make
             a
             question
             ,
             and
             deny
             it
             .
             For
             my
             part
             ,
             I
             see
             no
             great
             difficulty
             in
             the
             question
             .
          
           
             But
             it
             is
             nothing
             to
             that
             which
             I
             am
             proving
             ;
             it
             is
             not
             
             God's
             usage
             of
             the
             innocent
             but
             of
             the
             guilty
             which
             we
             are
             speaking
             of
             :
             
             and
             that
             he
             may
             make
             them
             more
             miserable
             
               who
               deserve
               it
            
             ,
             than
             his
             bounty
             made
             them
             before
             any
             guilt
             ,
             or
             than
             a
             
               just
               man
            
             would
             choose
             to
             be
             rather
             than
             be
             annihilated
             ,
             I
             see
             no
             reason
             at
             all
             to
             doubt
             .
             Penalty
             is
             involuntary
             :
             and
             no
             man
             ever
             said
             that
             it
             was
             unjust
             to
             lay
             more
             upon
             a
             malefactor
             than
             he
             himself
             was
             willing
             of
             ,
             and
             would
             choose
             before
             a
             condition
             ,
             which
             without
             his
             fault
             he
             might
             have
             been
             put
             into
             .
          
           
             So
             then
             we
             have
             already
             proved
             ,
             1.
             
             That
             God
             may
             punish
             a
             man
             everlastingly
             .
             2.
             
             And
             with
             a
             greater
             penalty
             than
             annihilation
             .
          
           
             §
             .
             19.
             
             
               God
               may
               leave
               a
               sinner
               his
               being
               ,
               and
               (
               in
               particular
               )
               deprive
               him
               of
               his
               favour
               ,
               and
               all
               the
               joys
               and
               blessedness
               which
               he
               refused
               by
               his
               sinning
               .
            
          
           
             §
             .
             20.
             
             
               And
               he
               may
               justly
               withal
               deny
               him
               those
               corporal
               mercies
               ,
               (
               meat
               ,
               drink
               ,
               honour
               ,
               pleasure
               ,
               health
               ,
               ease
               ,
               &c.
               )
               which
               he
               over-valued
               and
               abused
               ,
               and
               preferred
               before
               God
               and
               greater
               blessings
               .
            
          
           
             All
             this
             I
             think
             no
             man
             doth
             deny
             that
             acknowledgeth
             a
             God.
             
          
           
             §
             .
             21.
             
             
               He
               that
               is
               continued
               in
               his
               natural
               being
               ,
               and
               is
               deprived
               of
               God's
               favour
               ,
               and
               of
               his
               future
               happiness
               for
               ever
               ,
               and
               understandeth
               what
               it
               is
               that
               he
               hath
               lost
               ,
               and
               is
               also
               deprived
               of
               all
               those
               natural
               benefits
               which
               he
               desired
               ,
               must
               needs
               be
               under
               continual
               pain
               of
               sense
               as
               well
               as
               of
               loss
               :
               for
               all
               this
               want
               must
               needs
               be
               felt
               .
            
          
           
             §
             .
             22.
             
             
               He
               that
               in
               all
               this
               misery
               of
               loss
               and
               sense
               ,
               doth
               remember
               how
               it
               was
               that
               he
               came
               to
               it
               ,
               and
               how
               base
               a
               thing
               he
               preferred
               before
               his
               God
               ,
               and
               his
               felicity
               ,
               and
               for
               how
               vile
               a
               price
               he
               sold
               his
               hopes
               of
               the
               life
               to
               come
               ,
               and
               how
               odiously
               he
               abused
               God
               by
               sin
               ,
               (
               as
               it
               is
               before
               described
               )
               cannot
               choose
               but
               have
               a
               continual
               torment
               of
               conscience
               ,
               and
               heart-gnawing
               repentance
               in
               himself
               .
            
             *
          
           
             §
             .
             23.
             
             
               He
               that
               is
               under
               utter
               despair
               of
               ever
               coming
               out
               of
               this
               condition
               ,
               will
               thereby
               have
               his
               torment
               yet
               more
               encreased
               .
            
          
           
             All
             these
             are
             natural
             undeniable
             consequents
             .
          
           
             §
             .
             24.
             
             
               A
               Body
               united
               to
               so
               miserable
               a
               self-tormenting
               forsaken
               Soul
               ,
               cannot
               have
               any
               peace
               and
               quietness
               :
               seeing
               it
               
               is
               the
               Soul
               by
               which
               the
               body
               liveth
               ,
               and
               hath
               its
               chiefest
               peace
               or
               pains
               .
            
          
           
             §
             .
             25.
             
             
               Thus
               sin
               doth
               both
               as
               a
               Natural
               and
               as
               a
               Moral
               Meritorious
               cause
               bring
               on
               dissatisfaction
               ,
               grief
               ,
               vexation
               ,
               desertion
               by
               God
               ,
               and
               privation
               of
               felicity
               and
               peace
               .
            
          
           
             §
             .
             26.
             
             
               For
               as
               long
               as
               a
               sinner
               is
               impenitent
               and
               unsanctified
               ,
               (
               that
               is
               ,
               loveth
               not
               God
               as
               God
               )
               nor
               is
               recovered
               from
               his
               carnal
               mind
               and
               sin
               ,
               it
               is
               both
               morally
               and
               naturally
               impossible
               that
               he
               should
               be
               blessed
               or
               enjoy
               God.
               
            
          
           
             For
             ,
             as
             it
             is
             only
             God
             that
             efficiently
             can
             make
             happy
             ,
             because
             nothing
             worketh
             but
             by
             him
             ;
             
             and
             so
             sin
             meritoriously
             undoeth
             the
             sinner
             ,
             by
             making
             him
             unfit
             for
             favour
             ,
             and
             making
             him
             an
             object
             of
             displicence
             and
             justice
             ;
             so
             it
             is
             only
             God
             that
             finally
             can
             make
             happy
             ,
             all
             things
             being
             but
             Means
             to
             him
             ,
             and
             unfit
             of
             themselves
             to
             give
             Rest
             to
             the
             
               inquisitive
               seeking
            
             mind
             .
             And
             God
             is
             enjoyed
             only
             by
             Love
             ,
             and
             the
             sense
             of
             
               His
               Love
            
             and
             Goodness
             :
             therefore
             the
             soul
             that
             loveth
             not
             God
             ,
             and
             is
             not
             suited
             to
             the
             delightful
             fruition
             of
             him
             ,
             can
             no
             more
             enjoy
             him
             ,
             than
             a
             blind
             man
             can
             enjoy
             the
             light
             ,
             or
             an
             ox
             can
             feast
             with
             a
             man.
             
          
           
             §
             .
             27.
             
             
               He
               that
               is
               under
               this
               punishment
               and
               despair
               ,
               will
               be
               yet
               further
               removed
               from
               the
               love
               of
               God
               ,
               and
               so
               from
               all
               capacity
               of
               happiness
               :
               for
               he
               cannot
               love
               a
               God
               who
               he
               knoweth
               will
               for
               ever
               by
               penal
               justice
               make
               him
               miserable
               .
            
          
           
             He
             that
             would
             not
             love
             a
             God
             who
             aboundeth
             in
             mercy
             to
             him
             in
             the
             day
             of
             mercy
             ,
             will
             never
             love
             him
             when
             he
             seeth
             that
             he
             is
             his
             enemy
             ,
             and
             hath
             shut
             him
             for
             ever
             out
             of
             Mercy
             ,
             and
             out
             of
             Hope
             .
          
           
             §
             .
             28.
             
             
               God
               is
               not
               bound
               to
               sanctifie
               the
               mind
               and
               will
               of
               such
               a
               self-destroying
               sinner
               ,
               who
               hath
               turned
               away
               himself
               from
               God
               and
               Happiness
               .
            
          
           
             
             And
             without
             a
             renewed
             Mind
             it
             is
             morally
             and
             unnaturally
             impossible
             that
             he
             should
             be
             happy
             .
             He
             that
             would
             not
             use
             the
             Mercy
             that
             would
             have
             saved
             him
             ,
             in
             the
             day
             of
             mercy
             ,
             cannot
             require
             another
             life
             of
             mercy
             and
             trial
             ,
             when
             this
             is
             lost
             and
             cast
             away
             ,
             nor
             can
             require
             the
             further
             helps
             of
             grace
             .
          
           
             §
             .
             29.
             
             
               If
               sin
               as
               sin
               have
               all
               the
               malignity
               and
               demerit
               before
               proved
               ,
               much
               more
               the
               aggravated
               sins
               of
               many
               ;
               and
               most
               of
               all
               a
            
             life
             
               of
               wickedness
               ,
               which
               is
               spent
               in
               enmity
               against
               God
               
               and
               Godliness
               ,
               and
               in
               a
               course
               of
               sensuality
               and
               rebellion
               ,
            
             
             
               with
               the
               obstinate
               ,
               impenitent
               ,
               rejecting
               of
               all
               the
               counsel
               ,
               calls
               and
               mercies
               which
               would
               reclaim
               the
               sinner
               ,
               and
               this
               to
               the
               last
               breath
               .
            
          
           
             It
             hath
             before
             been
             manifested
             ,
             that
             all
             wilful
             sin
             hath
             this
             malignity
             in
             it
             ,
             that
             in
             effect
             it
             denieth
             that
             there
             is
             a
             God
             ,
             or
             pulleth
             him
             down
             as
             much
             as
             in
             the
             sinner
             lieth
             ,
             and
             it
             setteth
             up
             the
             Devil
             in
             his
             stead
             ,
             and
             calleth
             him
             God
             ,
             or
             maketh
             God
             to
             be
             such
             a
             one
             as
             the
             Devil
             is
             ;
             and
             also
             maketh
             an
             Idol
             of
             the
             sinner
             himself
             .
             For
             it
             denieth
             God's
             Power
             ,
             Wisdom
             ,
             Goodness
             ,
             Propriety
             ,
             Sovereignty
             and
             Love
             ;
             his
             Truth
             ,
             and
             Holiness
             ,
             and
             Justice
             :
             and
             maketh
             him
             on
             the
             contrary
             impotent
             ,
             unwise
             ,
             bad
             ,
             envious
             ,
             unholy
             ,
             false
             ,
             unjust
             ,
             and
             one
             that
             hath
             no
             authority
             to
             rule
             us
             ;
             with
             much
             more
             the
             like
             .
          
           
             But
             a
             life
             of
             enmity
             ,
             rebellion
             and
             final
             impenitency
             (
             which
             is
             the
             case
             of
             all
             that
             perish
             )
             much
             more
             deserveth
             what
             ever
             humane
             nature
             can
             undergo
             .
          
           
             §
             .
             30.
             
             
               He
               that
               consenteth
               not
               to
               God's
               Government
               is
               a
               Rebel
               ,
               and
               deserveth
               accordingly
               :
               and
               he
               that
               consenteth
               to
               it
               ,
               consenteth
               to
               his
               Laws
               ,
               and
               consequently
               to
               the
               Penalty
               threatned
               :
               and
               therefore
               if
               he
               break
               them
               ,
               he
               suffereth
               by
               his
               own
               consent
               ,
               and
               therefore
               cannot
               complain
               of
               wrong
               .
            
          
           
             All
             that
             understand
             God's
             Government
             and
             Laws
             ,
             and
             consent
             to
             them
             ,
             are
             not
             only
             under
             the
             obligation
             of
             governing-power
             ,
             but
             also
             of
             their
             
               own
               consent
            
             :
             and
             it
             is
             justly
             supposed
             that
             they
             consented
             on
             good
             and
             rational
             grounds
             ,
             not
             knowing
             where
             they
             could
             be
             better
             :
             on
             hopes
             of
             the
             benefits
             of
             the
             Government
             ,
             and
             the
             Reward
             ,
             
             they
             necessarily
             consented
             to
             the
             Penalties
             .
          
           
             §
             .
             31.
             
             
               He
               that
               never
               consenteth
               to
               the
               Law
               ,
               and
               yet
               is
               under
               the
               obligation
               of
               it
               ,
               hath
               Life
               and
               Death
               ,
               the
               Blessing
               and
               the
               Curse
               ,
               Felicity
               and
               Misery
               set
               before
               him
               in
               the
               Law
               :
               Felicity
               is
               annexed
               to
               obedience
               ,
               and
               misery
               to
               disobedience
               ;
               and
               the
               Law-giver
               telleth
               us
               ,
               that
               accordingly
               he
               will
               judge
               and
               execute
               ,
               and
               he
               offereth
               every
               man
               his
               choice
               .
               He
               therefore
               that
               after
               this
               doth
               choose
               the
               sin
               which
               misery
               is
               annexed
               to
               ,
               doth
               choose
               the
               misery
               and
               refuse
               the
               happiness
               :
               and
               therefore
               it
               is
               no
               wrong
               to
               cast
               him
               into
               misery
               ,
               though
               everlasting
               ,
               as
               long
               as
               he
               hath
               nothing
               but
               what
            
             he
             chose
             ,
             
               and
               loseth
               nothing
               but
               what
            
             he
             rejected
             ,
             
             
               and
               that
               with
               wilful
               obstinacy
               to
               the
               very
               last
               .
            
          
           
             A
             sinner
             in
             this
             case
             hath
             nothing
             but
             blasphemy
             to
             say
             against
             the
             Justice
             of
             his
             Maker
             :
             for
             what
             can
             he
             say
             ?
             He
             cannot
             say
             that
             his
             Maker
             had
             not
             Authority
             to
             make
             this
             Law
             ,
             for
             his
             authority
             was
             absolute
             .
             He
             cannot
             say
             that
             it
             was
             too
             cruel
             ,
             hard
             and
             unjust
             a
             Law
             ;
             for
             it
             was
             made
             but
             to
             deter
             him
             and
             such
             as
             he
             ,
             from
             such
             sin
             ,
             to
             which
             he
             had
             no
             greater
             temptations
             than
             the
             toyish
             vanities
             of
             a
             fleshly
             life
             .
             And
             he
             himself
             hath
             declared
             by
             the
             event
             ,
             that
             the
             Law
             was
             not
             terrible
             enough
             to
             deter
             him
             :
             if
             it
             would
             not
             seem
             against
             so
             small
             and
             poor
             a
             bait
             ,
             he
             himself
             doth
             justifie
             the
             terribleness
             of
             it
             by
             his
             contempt
             .
             God
             saith
             ,
             I
             threaten
             Hell
             to
             thee
             ,
             
             to
             keep
             thee
             from
             sin
             :
             The
             sinner
             saith
             by
             his
             life
             and
             practice
             ,
             The
             threatning
             of
             Hell
             is
             not
             enough
             to
             keep
             me
             from
             sin
             .
             And
             shall
             the
             same
             man
             say
             ,
             when
             execution
             cometh
             ,
             it
             is
             too
             great
             ?
             No
             sinner
             shall
             suffer
             any
             thing
             but
             what
             he
             chose
             himself
             ,
             in
             the
             causes
             of
             it
             .
             If
             he
             say
             ,
             I
             did
             
               not
               believe
            
             that
             God
             was
             in
             good
             earnest
             ,
             and
             would
             do
             ath●
             said
             ;
             this
             is
             but
             to
             blaspheme
             ,
             and
             say
             ,
             I
             took
             God
             for
             a
             liar
             ,
             and
             deceiver
             ,
             and
             a
             bad
             ,
             and
             unwise
             ,
             and
             impotent
             Governour
             .
             If
             he
             say
             ,
             I
             did
             not
             know
             that
             sin
             (
             even
             final
             impenitency
             in
             an
             ungodly
             life
             )
             deserved
             so
             ill
             ,
             common
             reason
             ,
             and
             all
             the
             world
             will
             rise
             up
             against
             him
             ,
             and
             the
             light
             of
             nature
             will
             shew
             him
             to
             his
             face
             ,
             that
             all
             the
             forty
             points
             of
             malignity
             were
             in
             sin
             ,
             which
             I
             mentioned
             before
             ;
             and
             therefore
             that
             the
             Law
             of
             nature
             had
             a
             sufficient
             promulgation
             .
          
           
             Having
             thus
             shew'd
             what
             punishment
             God
             may
             inflict
             without
             the
             least
             imputation
             of
             injustice
             ,
             let
             us
             next
             enquire
             of
             Reason
             ,
             what
             he
             
               will
               inflict
            
             .
          
           
             §
             32.
             
             
               When
               it
               is
               at
               God's
               choice
               whether
               he
               will
               annihilate
               a
               sinner
               ,
               or
               let
               him
               live
               in
               misery
               ,
               Reason
               telleth
               us
               ,
               that
               the
               latter
               is
               more
               suitable
               to
               the
               ends
               of
               Government
               :
               because
               the
               living
               offendor
               will
               not
               only
               be
               still
               a
               spectacle
               in
               the
               eyes
               of
               others
               ,
               as
               a
               man
               hang'd
               up
               in
               chains
               ,
               but
               will
               also
               confess
               his
               folly
               and
               sin
               ,
               and
               his
               conscience
               will
               justifie
               his
               Judge
               ,
               and
               so
               God's
               Justice
               will
               be
               more
               glorious
               and
               useful
               to
               its
               ends
               .
            
          
           
             That
             which
             
               is
               not
            
             ,
             is
             not
             seen
             nor
             heard
             :
             the
             annihilated
             are
             out
             of
             sight
             .
             And
             the
             mind
             of
             man
             is
             apt
             to
             think
             of
             a
             state
             of
             annihilation
             as
             that
             which
             is
             as
             a
             state
             of
             rest
             ,
             or
             ease
             ,
             
             and
             feeleth
             no
             harm
             ,
             and
             so
             is
             not
             terrible
             enough
             ,
             (
             as
             shall
             be
             farther
             said
             anon
             .
             )
             The
             living
             sufferer
             therefore
             is
             rationally
             the
             fittest
             monument
             of
             God's
             Justice
             .
          
           
             §
             33.
             
             
               It
               must
               reasonably
               be
               expected
               ,
               that
               a
               Soul
               which
               is
               made
               apt
               to
               perpetual
               duration
               ,
               should
               perpetually
               endure
               :
               and
               that
               the
               Soul
               enduring
               ,
               the
               misery
               also
               should
               endure
               ,
               seeing
               it
               was
               due
               by
               the
               Law
               of
               Nature
               ,
               (
               as
               is
               proved
               .
               )
            
          
           
             
               Perpetual
               duration
            
             is
             necessary
             to
             no
             creature
             ,
             their
             Beings
             being
             but
             contingent
             and
             dependent
             on
             the
             will
             of
             God
             ,
             But
             
               perpetual
               duration
            
             of
             a
             dependent
             being
             is
             certain
             ,
             when
             the
             
               first
               Being
            
             doth
             declare
             
               his
               will
            
             that
             it
             shall
             be
             so
             :
             and
             the
             natural
             way
             by
             which
             God
             declareth
             his
             will
             concerning
             the
             use
             of
             any
             thing
             ,
             is
             by
             the
             nature
             and
             usefulness
             of
             it
             :
             because
             he
             maketh
             all
             things
             wisely
             ,
             and
             nothing
             in
             vain
             .
             Therefore
             when
             he
             maketh
             the
             nature
             of
             an
             Angel
             or
             
               spiritual
               being
               ,
               apt
            
             to
             
               perpetual
               duration
            
             ,
             as
             being
             not
             mixt
             of
             separable
             Principles
             ,
             nor
             corruptible
             ,
             he
             thereby
             declareth
             his
             will
             for
             its
             duration
             ,
             because
             he
             gave
             it
             not
             that
             durable
             nature
             in
             vain
             .
          
           
             Two
             Arguments
             therefore
             I
             now
             offer
             to
             prove
             ,
             that
             man's
             Soul
             is
             of
             perpetual
             duration
             :
             1.
             
             Because
             it
             is
             such
             in
             its
             operations
             ,
             (
             and
             therefore
             in
             its
             essence
             )
             as
             the
             superiour
             Spirits
             are
             which
             are
             so
             durable
             :
             for
             they
             are
             but
             Intelligences
             and
             Free-agents
             ,
             fitted
             to
             love
             God
             ,
             and
             delight
             in
             him
             ,
             and
             praise
             him
             ;
             and
             so
             is
             man.
             2.
             
             Because
             (
             as
             is
             fully
             proved
             before
             )
             it
             is
             made
             to
             be
             happy
             in
             another
             life
             :
             and
             that
             proveth
             that
             it
             dieth
             not
             with
             the
             Body
             :
             and
             that
             proveth
             that
             its
             nature
             is
             incorruptible
             ,
             and
             that
             proveth
             that
             it
             shall
             be
             perpetual
             ,
             unless
             any
             sin
             should
             forfeit
             its
             being
             by
             way
             of
             penal
             deprivation
             :
             and
             that
             is
             improbable
             ,
             both
             because
             God
             hath
             fitter
             ways
             of
             punishment
             ,
             and
             intimateth
             in
             its
             corruptible
             nature
             that
             this
             is
             not
             his
             intent
             ,
             and
             because
             the
             state
             of
             future
             reward
             is
             like
             to
             be
             a
             confirmed
             state
             .
          
           
             §
             34.
             
             
               Experience
               telleth
               the
               world
               ,
               that
               so
               great
               is
               the
               folly
               and
               obdurateness
               of
               man
               ,
               and
               the
               force
               of
               present
               sensual
               allurements
               ,
               that
               nothing
               less
               than
               a
               perpetual
               misery
               ,
               worse
               than
               annihilation
               ,
               is
               rationally
               sufficient
               to
               be
               the
               Penalty
               of
               that
               Law
               ,
               which
               is
               the
               instrument
               of
               governing
               the
               world
               :
               and
               therefore
               it
               is
               certain
               that
               so
               much
               is
               in
               the
               Law
               ,
               and
               so
               much
               shall
               be
               executed
               .
            
          
           
           
             
             Those
             thieves
             and
             murderers
             that
             have
             confirmed
             their
             infidelity
             ,
             and
             overcome
             all
             the
             expectations
             of
             another
             world
             ,
             will
             as
             boldly
             venture
             their
             lives
             to
             rob
             and
             kill
             ,
             as
             if
             they
             were
             of
             little
             worth
             :
             yea
             ,
             when
             they
             know
             that
             they
             must
             die
             ,
             how
             desperately
             go
             they
             to
             the
             gallows
             ,
             and
             how
             little
             make
             they
             of
             their
             lives
             :
             It
             s
             true
             ,
             (
             as
             was
             aforesaid
             )
             that
             nature
             abhorreth
             death
             ;
             but
             we
             see
             among
             Souldiers
             ,
             that
             he
             that
             at
             first
             is
             timerous
             ,
             when
             he
             hath
             been
             used
             a
             while
             to
             kill
             men
             ,
             or
             to
             see
             them
             kill'd
             by
             thousands
             ,
             groweth
             senseless
             ,
             almost
             regardless
             of
             his
             life
             ,
             and
             will
             make
             as
             it
             were
             a
             jest
             of
             death
             .
             And
             when
             it
             is
             so
             ordinary
             a
             thing
             with
             men
             to
             kill
             birds
             ,
             and
             fishes
             ,
             and
             beasts
             ,
             for
             their
             daily
             food
             and
             pleasure
             ,
             why
             should
             they
             not
             easily
             bear
             their
             own
             ,
             if
             they
             look
             for
             nothing
             after
             death
             ?
             A
             beast
             loveth
             his
             life
             as
             well
             as
             we
             ,
             and
             our
             death
             is
             no
             more
             painful
             than
             theirs
             ,
             and
             we
             should
             have
             as
             much
             courage
             as
             a
             beast
             .
             Especially
             men
             that
             live
             a
             poor
             and
             miserable
             life
             on
             earth
             ,
             would
             little
             fear
             that
             death
             which
             endeth
             it
             ;
             and
             so
             humane
             Government
             it self
             would
             be
             in
             vain
             .
             He
             that
             would
             have
             an
             instrument
             to
             revenge
             him
             on
             his
             enemy
             ,
             to
             kill
             his
             Governour
             ,
             or
             do
             any
             villany
             in
             the
             world
             ,
             if
             it
             were
             not
             for
             fear
             of
             another
             world
             ,
             might
             find
             enow
             among
             Poor
             villains
             ,
             that
             by
             misery
             or
             melancholly
             are
             a-weary
             of
             their
             lives
             .
             At
             least
             as
             long
             as
             they
             run
             but
             a
             hazard
             ,
             like
             a
             Souldier
             in
             fight
             ,
             and
             may
             possibly
             scape
             by
             craft
             ,
             or
             flight
             ,
             or
             friends
             ,
             or
             strength
             ,
             what
             wickedness
             will
             they
             not
             commit
             ?
             What
             Prince
             so
             just
             that
             hath
             not
             some
             rebellious
             Subject
             ,
             or
             some
             Enemy
             that
             seeks
             his
             life
             ?
             What
             man
             so
             good
             that
             is
             not
             maliced
             by
             some
             ?
             Who
             hath
             mony
             or
             an
             estate
             ,
             which
             one
             or
             other
             doth
             not
             desire
             ?
             and
             if
             there
             were
             nothing
             but
             death
             and
             annihilation
             to
             restrain
             men
             ,
             what
             Prince
             ,
             what
             person
             ,
             had
             any
             security
             of
             his
             life
             or
             estate
             ?
             If
             a
             Rogue
             once
             grow
             but
             sensual
             and
             idle
             ,
             he
             will
             deliberately
             resolve
             ,
             [
             I
             will
             venture
             my
             life
             to
             live
             in
             pleasure
             ,
             rather
             than
             live
             in
             certain
             toil
             and
             misery
             ;
             a
             short
             life
             ,
             and
             a
             sweet
             ,
             is
             better
             than
             a
             longer
             which
             is
             miserable
             ,
             and
             must
             end
             at
             last
             .
             ]
             We
             see
             ,
             if
             once
             men
             be
             perswaded
             that
             they
             shall
             die
             like
             beasts
             ,
             that
             they
             are
             not
             much
             troubled
             at
             it
             ,
             because
             they
             think
             that
             when
             they
             have
             no
             being
             ,
             they
             shall
             have
             no
             fear
             ,
             nor
             care
             ,
             nor
             grief
             ,
             nor
             trouble
             ,
             nor
             pain
             ,
             nor
             want
             .
             And
             though
             
             right
             improved
             Reason
             ,
             which
             hath
             higher
             expectations
             ,
             makes
             a
             greater
             matter
             of
             the
             loss
             of
             them
             ;
             yet
             sensual
             men
             so
             brutine
             themselves
             ,
             that
             they
             grow
             contented
             with
             the
             felicity
             of
             a
             Bruit
             ,
             and
             are
             not
             much
             troubled
             that
             they
             have
             no
             more
             .
             Annihilation
             therefore
             certainly
             is
             a
             penalty
             utterly
             insufficient
             ,
             even
             to
             keep
             any
             common
             Order
             in
             the
             World
             (
             as
             I
             proved
             before
             )
             :
             And
             therefore
             it
             is
             certain
             ,
             that
             the
             penalty
             inflicted
             hereafter
             will
             be
             greater
             than
             Annihilation
             :
             And
             if
             so
             ,
             it
             must
             contain
             ,
             with
             the
             Being
             of
             the
             Creature
             ,
             a
             suffering
             worse
             than
             the
             loss
             of
             Being
             .
          
           
             §
             .
             35.
             
             
               The
               Belief
               of
               a
               Hell
               or
               endless
               punishment
               ,
               being
               that
               which
               is
            
             de
             facto
             
               the
               restraint
               of
               the
               Obedient
               part
               of
               the
               World
               ,
               and
               that
               which
               proveth
               too
               weak
               with
               the
               Disobedient
               part
               ,
               it
               thence
               followeth
               ,
               that
               a
               Hell
               or
               endless
               punishment
               will
               be
               inflicted
               .
            
          
           
             The
             Reasons
             I
             have
             given
             before
             ,
             1.
             
             
             Because
             that
             Experience
             sheweth
             that
             the
             Threatning
             of
             Hell
             is
             necessary
             in
             the
             Law
             :
             therefore
             it
             self
             is
             necessary
             in
             the
             execution
             .
             2.
             
             Because
             God
             doth
             not
             govern
             the
             World
             by
             deceit
             .
          
           
             §
             .
             36.
             
             
               God
               will
               inflict
               more
               punishment
               for
               the
               final
               rejection
               of
               his
               Government
               ,
               than
               Kings
               do
               for
               treason
               and
               rebellion
               against
               thousands
               .
            
          
           
             There
             is
             no
             proportion
             between
             God
             and
             Man
             ,
             and
             between
             a
             fault
             against
             God
             ,
             and
             against
             Man
             :
             Therefore
             if
             racks
             ,
             torments
             ,
             and
             death
             ,
             be
             justly
             inflicted
             for
             Treason
             against
             a
             King
             ,
             much
             more
             may
             be
             expected
             for
             rebellion
             against
             God.
             
          
           
             Obj.
             
               But
               mens
               sins
               do
               God
               no
               hurt
               ,
               as
               they
               do
               the
               King.
               
            
          
           
             Answ
             .
             They
             do
             wrong
             ,
             where
             they
             do
             no
             hurt
             .
             It
             is
             not
             for
             want
             of
             Malignity
             in
             sin
             ,
             but
             through
             the
             perfections
             of
             God
             ,
             that
             they
             do
             not
             hurt
             him
             :
             But
             they
             displease
             him
             ,
             and
             injure
             him
             ,
             and
             they
             hurt
             the
             World
             and
             the
             sinner
             himself
             ,
             who
             is
             not
             his
             own
             .
             A
             Child
             is
             to
             be
             corrected
             for
             many
             faults
             ,
             which
             do
             his
             Father
             no
             harm
             .
             It
             is
             not
             hurting
             God
             that
             is
             the
             Cause
             that
             sin
             is
             punished
             .
          
           
             Obj.
             
               But
               God
               is
               mercifull
               as
               well
               as
               just
               .
            
          
           
             Answ
             .
             True
             ,
             and
             therefore
             he
             shewed
             mercy
             to
             sinners
             in
             the
             day
             of
             Mercy
             :
             And
             it
             is
             for
             the
             contempt
             and
             abuse
             of
             mercy
             that
             he
             condemneth
             them
             :
             If
             the
             Mercy
             abused
             had
             been
             less
             ,
             the
             sin
             and
             punishment
             had
             been
             less
             .
             A
             mercifull
             
             King
             and
             Judge
             will
             hang
             a
             Murderer
             or
             Traytor
             .
             Mercy
             to
             the
             good
             requireth
             punishment
             of
             the
             bad
             .
             Gods
             Attributes
             are
             not
             contrary
             .
             He
             is
             mercifull
             to
             the
             due
             Objects
             of
             mercy
             ,
             and
             hath
             penal
             Justice
             for
             the
             Objects
             of
             that
             Justice
             .
          
           
             Obj.
             
               But
               after
               this
               life
               ,
               the
               ends
               of
               punishment
               cease
               :
               therefore
               so
               will
               the
               punishment
               :
            
             
             
               For
               there
               will
               be
               none
               in
               the
               next
               World
               to
               be
               warned
               by
               it
               ,
               nor
               any
               further
               sin
               to
               be
               restrained
               ;
               unless
               it
               be
               a
               Castigatory
               Purgatory
               for
               the
               sinner
               himself
               .
            
          
           
             Answ
             .
             1.
             
             I
             have
             proved
             that
             
               the
               Law
            
             was
             necessary
             to
             the
             Government
             of
             
               this
               World
            
             :
             And
             if
             it
             was
             necessary
             that
             God
             say
             ,
             
               [
               everlasting
               death
               shall
               be
               the
               wages
               of
               sin
               ]
            
             then
             his
             
               Truth
               and
               Justice
            
             make
             the
             execution
             necessary
             afterwards
             .
          
           
             2.
             
             When
             this
             life
             is
             ended
             ,
             we
             look
             for
             a
             New
             Heaven
             and
             a
             New
             Earth
             wherein
             dwelleth
             righteousness
             :
             And
             the
             penalties
             of
             the
             sinners
             of
             this
             World
             ,
             may
             be
             a
             means
             of
             that
             righteousness
             of
             the
             next
             ;
             as
             the
             punishment
             of
             the
             Devils
             is
             a
             warning
             to
             us
             ,
             and
             proposed
             to
             us
             for
             our
             terror
             and
             restraint
             .
          
           
             3.
             
             How
             little
             know
             we
             ,
             whether
             thousands
             of
             the
             Orbs
             which
             we
             see
             are
             not
             inhabited
             ;
             and
             whether
             the
             penalties
             of
             Earthly
             sinners
             ,
             may
             not
             be
             a
             warning
             to
             any
             of
             those
             superiour
             Worlds
             .
             God
             hath
             not
             acquainted
             us
             with
             all
             the
             uses
             that
             he
             can
             make
             of
             sinners
             punishments
             :
             And
             therefore
             when
             Nature
             telleth
             us
             what
             is
             due
             ,
             it
             is
             folly
             to
             say
             it
             
               will
               not
               be
               ,
               because
               God
               hath
               no
               use
               for
               it
               .
            
          
           
             Obj.
             
               But
               Hell
               is
               a
               cruelty
               which
               expresseth
               tyranny
               rather
               than
               wise
               justice
               .
            
          
           
             Answ
             .
             That
             's
             but
             the
             voice
             of
             Folly
             ,
             partiality
             and
             guilt
             :
             Every
             thief
             that
             is
             hanged
             is
             like
             enough
             to
             think
             the
             same
             of
             his
             own
             Punishment
             and
             Judge
             .
             If
             you
             think
             it
             such
             a
             cruelty
             ,
             why
             was
             not
             the
             threatning
             of
             it
             enough
             to
             govern
             you
             ,
             and
             to
             counterpoise
             a
             Feather
             ,
             the
             trifles
             of
             sordid
             fleshly
             pleasure
             :
             Why
             did
             you
             
               choose
               it
            
             ,
             in
             the
             choice
             of
             sin
             ?
             were
             you
             not
             told
             of
             it
             ?
             and
             was
             not
             Life
             and
             Death
             offered
             to
             your
             choice
             ?
             Would
             you
             choose
             that
             which
             you
             think
             it
             is
             cruelty
             to
             inflict
             ?
             who
             is
             it
             that
             is
             cruel
             to
             you
             but
             your selves
             ?
             Why
             will
             you
             now
             be
             so
             cruel
             to
             your
             own
             souls
             ,
             and
             then
             call
             God
             cruel
             for
             giving
             you
             your
             choice
             ?
             O
             sinners
             ,
             
             as
             you
             are
             wise
             ,
             as
             you
             are
             men
             ,
             as
             ever
             you
             care
             what
             becometh
             of
             you
             for
             ever
             ,
             
               have
               mercy
               upon
               your selves
            
             ,
             and
             do
             not
             refuse
             ,
             and
             obstinately
             refuse
             the
             mercy
             of
             God
             ,
             and
             then
             call
             him
             unmercifull
             ?
             Have
             pity
             on
             your
             own
             Souls
             !
             Be
             not
             so
             cruel
             against
             your selves
             as
             to
             run
             into
             endless
             misery
             for
             nothing
             ,
             and
             then
             think
             to
             lay
             the
             blame
             on
             God!
             God
             calleth
             now
             to
             you
             in
             your
             sin
             and
             wilfulness
             ,
             and
             intreateth
             you
             to
             have
             mercy
             on
             your selves
             ,
             and
             then
             he
             will
             have
             mercy
             on
             you
             in
             the
             day
             of
             your
             distress
             :
             But
             if
             you
             will
             not
             hear
             him
             ,
             but
             will
             have
             none
             of
             his
             mercy
             now
             ,
             wonder
             not
             if
             in
             vain
             you
             cry
             to
             him
             for
             it
             then
             .
          
           
             Obj.
             
               But
               I
               would
               not
               so
               use
               an
               Enemy
               of
               my
               own
               .
            
             
          
           
             Answ
             .
             1.
             
             He
             doth
             not
             deserve
             it
             ;
             for
             you
             are
             not
             Gods.
             2.
             
             You
             are
             not
             Governours
             of
             the
             World
             ,
             and
             so
             his
             fault
             respecteth
             not
             any
             such
             Law
             and
             Judgement
             of
             yours
             ,
             by
             which
             the
             World
             must
             be
             governed
             .
             3.
             
             Nor
             have
             you
             the
             Wisdom
             and
             Justice
             of
             God
             ,
             to
             do
             that
             which
             is
             right
             to
             all
             .
             Yet
             are
             you
             not
             bound
             your selves
             to
             take
             complacency
             in
             the
             evil
             of
             your
             Enemies
             ,
             but
             to
             use
             just
             means
             to
             bring
             him
             to
             a
             better
             minde
             and
             state
             .
          
           
             §
             .
             37.
             
             
               The
               summ
               of
               all
               here
               proved
               is
               ,
               that
               all
               sin
               deserveth
               endless
               misery
               ,
               and
               naturally
               induceth
               to
               it
               ;
               and
               that
               all
               ungodly
               impenitent
               souls
               shall
               certainly
               undergoe
               it
               ;
               and
               that
               none
               can
               be
               saved
               from
               this
               misery
               ,
               but
               by
               turning
               to
               God
               ,
               and
               being
               saved
               from
               their
               sins
               .
            
          
        
         
           
           
             CHAP.
             XVI
             .
             Of
             the
             present
             sinfull
             and
             miserable
             state
             of
             this
             World.
             
          
           
             
             §
             .
             1.
             
             
               THough
               all
               men
               may
               know
               all
               this
               before
               said
               to
               be
               their
               duty
               ,
            
             
             
               and
               sin
               to
               be
               so
               evil
               ,
               and
               to
               deserve
               such
               punishment
               ,
               yet
               none
               do
               live
               perfectly
               without
               sin
               ,
               according
               to
               the
               Law
               of
               Nature
               .
            
          
           
             I
             have
             heard
             but
             of
             few
             that
             pretend
             to
             such
             perfection
             ,
             and
             those
             few
             have
             confuted
             their
             own
             pretenses
             ,
             and
             been
             the
             furthest
             from
             it
             of
             many
             others
             :
             And
             therefore
             this
             I
             have
             no
             need
             to
             prove
             .
          
           
             §
             .
             2.
             
             
               The
               greatest
               part
               of
               the
               World
               do
               bend
               their
               mindes
               and
               lives
               to
               the
               satisfying
               of
               their
               flesh
               ,
               and
               live
               in
               ungodliness
               ,
               intemperance
               ,
               and
               unrighteousness
               ,
               neglecting
               God
               and
               future
               happiness
               ,
               and
               that
               Holy
               life
               which
               is
               the
               way
               thereto
               .
            
          
           
             This
             being
             a
             matter
             of
             publick
             or
             common
             fact
             ,
             doth
             need
             no
             other
             proof
             ,
             than
             acquaintance
             with
             the
             people
             of
             the
             World.
             
          
           
             §
             .
             3.
             
             
               Yea
               ,
               there
               is
               an
               aversness
               and
               enmity
               in
               them
               ,
               to
               the
               life
               which
               God
               in
               Nature
               doth
               prescribe
               them
               ;
               and
               a
               strong
               inclination
               to
               a
               fleshly
               Life
               .
            
          
           
             There
             needeth
             no
             other
             proof
             of
             this
             ,
             than
             the
             wonderfull
             difficulty
             which
             we
             find
             in
             perswading
             men
             to
             change
             their
             Lives
             ,
             to
             live
             to
             God
             ,
             and
             to
             forsake
             their
             sensuality
             and
             worldliness
             ;
             and
             the
             abundance
             of
             Reason
             and
             labour
             that
             is
             lost
             upon
             them
             ,
             when
             we
             cannot
             so
             much
             as
             make
             them
             willing
             .
          
           
             §
             .
             4.
             
             
               It
               is
               evident
               in
               the
               effect
               ,
               that
               much
               of
               this
               cometh
               with
               us
               into
               the
               World.
               
            
          
           
             1.
             
             How
             else
             should
             it
             be
             so
             universal
             as
             it
             is
             ?
             How
             should
             it
             be
             found
             in
             all
             sorts
             of
             Constitutions
             and
             Complexions
             ?
             and
             in
             every
             Countrey
             and
             Age
             till
             now
             ?
             2.
             
             How
             should
             it
             work
             so
             early
             in
             Children
             as
             commonly
             it
             doth
             ?
             3.
             
             How
             cometh
             it
             to
             prevail
             against
             the
             best
             Education
             ,
             Helps
             and
             Means
             ?
             Certainly
             all
             of
             us
             feel
             from
             our
             childhood
             too
             much
             of
             the
             truth
             of
             this
             ?
          
           
           
             §
             .
             5.
             
             
               This
               natural
               pravity
               is
               quickly
               encreased
               ,
            
             
             
               by
               the
               advantage
               of
               sensuality
               ,
               which
               is
               active
               before
               Reason
               cometh
               to
               any
               power
               of
               resistance
               ,
               and
               so
               getteth
               stronger
               possession
               by
               Custom
               ,
               and
               groweth
               to
               a
               confirmed
               habit
               .
            
          
           
             §
             .
             6.
             
             
               And
               if
            
             vicious
             Education
             
               by
               vicious
               Parents
               be
               added
               ,
               and
            
             bad
             company
             
               second
               that
               ,
               and
               the
            
             vulgar
             course
             ,
             or
             Rulers
             countenance
             
               concurr
               ,
               the
               corrupt
               inclination
               is
               quickly
               more
               radicated
               ,
               and
               next
               to
               a
               Nature
               .
            
          
           
             §
             .
             7.
             
             
               Many
               so
               farr
               prevail
               against
               the
               light
               and
               law
               of
               Nature
               ,
            
             
             
               as
               to
               grow
               strange
               to
               God
               and
               to
               themselves
               ,
               to
               their
               end
               ,
               and
               their
               work
               .
               Even
               to
               doubt
               whether
               there
               be
               a
               God
               ,
               or
               whether
               they
               have
               any
               other
               life
               to
               live
               ,
               and
               whether
               Holiness
               be
               good
               and
               necessary
               ,
               and
               sin
               be
               bad
               and
               deserve
               any
               punishment
               .
            
          
           
             §
             .
             8.
             
             
               There
               is
               a
               great
               deal
               of
               sottish
               unteachableness
               on
               the
               minds
               and
               wills
               of
               men
               ,
            
             
             
               which
               hindereth
               their
               conviction
               and
               reformation
               .
            
          
           
             §
             .
             9.
             
             
               There
               is
               a
               great
               deal
               of
               senseless
               stupidity
               and
               hard-heartedness
               on
               men
               ,
               which
               maketh
               them
               sleepily
               neglect
               the
               greatest
               things
               which
               they
               are
               convinced
               of
               .
            
          
           
             §
             .
             10.
             
             
               There
               is
               in
               most
               a
               marvellous
               Inconsiderateness
               ,
               as
               if
               they
               had
               not
               their
               Reason
               awake
               to
               use
               ;
               so
               that
               they
               will
               not
               soberly
               and
               seriously
               think
               of
               the
               things
               which
               deeplyest
               concern
               them
               .
            
          
           
             §
             .
             11.
             
             
               Most
               men
               are
               so
               taken
               up
               with
               the
               concernments
               of
               their
               Bodies
               ,
            
             
             
               that
               their
               Minds
               are
               pre-occupyed
               and
               made
               unfit
               for
               higher
               things
               .
            
          
           
             All
             this
             is
             proved
             if
             we
             walk
             but
             in
             the
             World
             with
             open
             eyes
             .
          
           
             §
             .
             12.
             
             
               The
               Love
               of
               the
               World
               and
               fleshly
               pleasure
               ,
               is
               so
               powerfull
               in
               the
               most
               ,
               that
               they
               love
               not
               the
               Holy
               Law
               of
               God
               ,
               which
               forbiddeth
               them
               that
               sensuality
               ,
               and
               commandeth
               them
               a
               holy
               and
               temperate
               life
               .
            
          
           
             They
             are
             like
             Children
             that
             cry
             for
             what
             they
             love
             ,
             
             and
             will
             not
             be
             restrained
             by
             telling
             them
             that
             its
             unwholsom
             :
             Reason
             signifieth
             nothing
             with
             them
             ,
             as
             long
             as
             Sense
             and
             Appetite
             gainsay
             it
             :
             They
             are
             angry
             with
             all
             that
             crosseth
             their
             Appetites
             ,
             though
             it
             be
             to
             save
             their
             Lives
             :
             The
             Sense
             is
             become
             the
             predominant
             power
             in
             them
             ,
             and
             Reason
             is
             dethroned
             ,
             and
             hath
             left
             its
             power
             :
             Therefore
             Gods
             Law
             
             is
             unacceptable
             and
             hatefull
             to
             these
             bruitish
             people
             ;
             because
             it
             is
             quite
             against
             their
             inclination
             ,
             and
             that
             which
             the
             Flesh
             doth
             call
             their
             Interest
             and
             Good.
             
          
           
             §
             .
             13.
             
             
               Therefore
               they
               love
               not
               those
               who
               press
               them
               to
               the
               Obedience
               of
               this
               Law
               ,
               which
               is
               so
               ungratefull
               to
               them
               ;
               and
               who
               condemn
               their
               sin
               by
               the
               holiness
               of
               their
               lives
               ;
               and
               that
               awaken
               their
               guilty
               Consciences
               by
               the
               serious
               mention
               of
               the
               Retributions
               of
               the
               life
               to
               come
               .
            
          
           
             
             All
             this
             is
             bitter
             to
             the
             taste
             ,
             and
             the
             Reasonableness
             ,
             necessity
             and
             future
             benefits
             ,
             are
             things
             that
             they
             are
             much
             insensible
             of
             .
          
           
             §
             .
             14.
             
             
               Therefore
               they
               love
               not
               God
               himself
               ,
               as
               he
               is
               Holy
               ,
               and
               Governeth
               them
               by
               a
               Holy
               Law
               ,
               which
               is
               so
               much
               against
               their
               inclinations
            
             ;
             
             
               as
               he
               forbiddeth
               them
               all
               their
               sinfull
               pleasure
               ,
               and
               threatneth
               damnation
               to
               them
               if
               they
               rebell
               :
               Especially
               as
               his
               Justice
               will
               execute
               this
               :
               Indeed
               their
               aversation
               from
               God
               in
               these
               respects
               ,
               is
               no
               less
               than
               a
               Hating
               Him
               as
               God.
               
            
          
           
             §
             .
             15.
             
             
               These
               Vices
               working
               continually
               in
               mens
               hearts
               ,
               do
               fill
               them
               with
               deceiving
               thoughts
               ,
               and
               distracting
               passions
               ,
               and
               unquietness
               ,
               and
               engage
               them
               in
               self-troubling
               wayes
               ,
               and
               deprive
               them
               of
               the
               Comforts
               of
               the
               Love
               of
               God
               ,
               and
               of
               a
               Holy
               life
               ,
               and
               of
               the
               well-grounded
               hope
               of
               future
               blessedness
               .
            
          
           
             
             Though
             they
             have
             such
             a
             present
             pleasure
             as
             prevaileth
             with
             them
             ,
             it
             bringeth
             speedy
             smart
             and
             trouble
             :
             Just
             like
             the
             pleasure
             of
             scratching
             to
             a
             man
             that
             hath
             the
             Itch
             ,
             which
             is
             quickly
             recompensed
             with
             smart
             if
             he
             go
             deep
             :
             Or
             like
             the
             pleasure
             of
             drinking
             cold
             water
             to
             a
             man
             in
             a
             Feaver
             ,
             or
             a
             Dropsie
             ,
             
             which
             increaseth
             the
             disease
             .
             Sin
             is
             their
             sickness
             ,
             and
             corrupteth
             their
             appetites
             ,
             and
             though
             it
             have
             its
             proper
             pleasure
             ,
             it
             depriveth
             them
             of
             the
             pleasures
             and
             benefits
             of
             health
             .
          
           
             §
             .
             16.
             
             
               These
               vices
               also
               so
               deprave
               sometimes
               ,
               making
               every
               wicked
               man
               to
               be
               principally
               for
               HIMSELF
               and
               for
               his
               LVSTS
               ,
               that
               they
               are
               commonly
               distracted
               with
               envy
               ,
               malice
               ,
               contention
               ,
               persecutions
               ,
               the
               fruits
               of
               Pride
               ,
               and
               Covetousness
               and
               sensuality
               ;
               and
               these
               diseases
               are
               still
               troubling
               them
               ,
               till
               they
               work
               their
               ruine
               where
               they
               do
               prevail
               .
            
          
           
             §
             .
             17.
             
             
               The
               same
               vices
               set
               Kingdoms
               and
               other
               Common-wealths
               together
               in
               bloody
               Warrs
               ,
               and
               cause
               men
               to
               study
               to
               destroy
               one
               another
               ,
               and
               glory
               in
               the
               success
               ,
               and
               fill
               the
               World
               
               with
               rapine
               and
               violence
               by
               Sea
               and
               Land
               ;
               and
               make
               it
               seem
               as
               necessary
               to
               their
               own
               preservation
               ,
               to
               kill
               one
               another
               as
               their
               enemies
               ,
               as
               to
               kill
               Toads
               and
               Serpents
               ,
               Wolves
               and
               Tygers
               ,
               and
               much
               more
               ;
               and
               with
               much
               more
               care
               ,
               and
               cost
               ,
               and
               industry
               is
               it
               done
               .
            
             
          
           
             §
             .
             18.
             
             
               If
               any
               wise
               and
               charitable
               persons
               would
               heal
               these
               vices
               ,
               and
               reconcile
               these
               contentions
               ,
               and
               perswade
               persons
               and
               Nations
               to
               a
               holy
               ,
               sober
               ,
               peaceable
               course
               ,
               they
               are
               commonly
               hated
               and
               persecuted
               ,
               they
               seldom
               succeed
               ,
               nor
               can
               their
               counsel
               be
               heard
               ,
               through
               the
               multitude
               and
               fury
               of
               the
               vicious
               ,
               whose
               folly
               and
               violence
               beareth
               down
               all
               .
            
             
          
           
             §
             .
             19.
             
             
               And
               God
               himself
               doth
               give
               the
               sinfull
               World
               a
               taste
               of
               his
               displeasure
               by
               painfull
               sicknesses
               ,
               consuming
               Plagues
               ,
               Famines
               ,
               Poverty
               ,
               and
               many
               the
               like
               Calamities
               ,
               which
               fall
               upon
               mankinde
               .
            
          
           
             §
             .
             20.
             
             
               But
               his
               sorest
               Judgements
               are
               the
               forsaking
               of
               Mens
               souls
               ,
               and
               leaving
               them
               in
               all
               this
               folly
               and
               disorder
               ,
               this
               sin
               and
               misery
               ,
               to
               destroy
               themselves
               .
            
          
           
             The
             principal
             Mercies
             and
             Punishments
             of
             this
             Life
             ,
             
             are
             found
             on
             the
             Souls
             of
             men
             themselves
             .
             The
             greatest
             present
             Reward
             of
             Obedience
             ,
             is
             when
             God
             doth
             more
             illuminate
             the
             mind
             ,
             and
             send
             in
             more
             of
             his
             celestial
             beams
             ,
             and
             shed
             abroad
             his
             Love
             upon
             the
             heart
             ,
             and
             fill
             it
             with
             the
             Love
             of
             Goodness
             ,
             and
             delight
             it
             in
             himself
             ,
             and
             confirm
             the
             will
             against
             temptations
             :
             And
             the
             greatest
             punishment
             is
             when
             God
             in
             displeasure
             for
             mens
             disobedience
             ,
             doth
             withdraw
             this
             grace
             ,
             and
             leave
             men
             to
             themselves
             ,
             that
             they
             that
             love
             not
             his
             grace
             should
             be
             without
             it
             ,
             and
             follow
             their
             foolish
             self-destroying
             lusts
             .
          
           
             §
             .
             21.
             
             
               God
               cannot
               pardon
               an
               uncapable
               subject
               ,
               nor
               any
               but
               on
               terms
               consistent
               with
               the
               honour
               of
               his
               Justice
               ,
               Laws
               ,
               and
               Government
               !
               Nor
               is
               there
               any
               that
               can
               deliver
               a
               sinner
               from
               his
               punishment
               ,
               upon
               any
               other
               terms
               whatsoever
               .
            
          
           
             §
             .
             22.
             
             
               The
               conclusion
               is
               ,
               that
               the
               sin
               and
               misery
               of
               Mankinde
               in
               Generall
               is
               great
               and
               lamentable
               ,
               and
               their
               recovery
               a
               work
               of
               exceeding
               difficulty
               .
            
          
           
             
               Obj.
               All
               this
               sheweth
               ,
               that
               mans
               Nature
               was
               not
               made
               for
               a
               Holy
               life
               ,
               nor
               for
               a
               World
               to
               come
               :
               Else
               their
               aversness
               to
               it
               would
               not
               be
               so
               great
               and
               common
               .
            
          
           
           
             
             Answ
             .
             This
             is
             fully
             answered
             before
             :
             It
             is
             proved
             ,
             that
             Nature
             and
             Reason
             do
             fully
             bear
             witness
             against
             his
             wickedness
             and
             declare
             his
             obligations
             ,
             to
             a
             better
             life
             ,
             and
             his
             capacity
             of
             higher
             things
             :
             and
             that
             all
             this
             is
             his
             rebellion
             against
             Nature
             and
             Reason
             !
             And
             it
             no
             more
             proveth
             your
             Conclusion
             ,
             than
             your
             Children
             ,
             or
             Servants
             aversness
             to
             obedience
             ,
             peace
             and
             labour
             ,
             proveth
             that
             these
             are
             not
             their
             duty
             ,
             or
             Subjects
             rebellion
             proveth
             that
             they
             are
             not
             obliged
             to
             be
             loyal
             .
          
           
             
             
               Obj.
               But
               it
               is
               incredible
               that
               God
               should
               thus
               far
               forsake
               his
               own
               Creation
               .
            
          
           
             Answ
             .
             1.
             
             There
             is
             no
             disputing
             against
             the
             light
             of
             the
             Sun
             ,
             and
             the
             experience
             of
             all
             the
             World
             :
             It
             is
             a
             thing
             visible
             and
             undenyable
             that
             
               this
               case
               they
               are
               de
               facto
            
             in
             ,
             and
             therefore
             that
             
               thus
               farr
            
             they
             are
             forsaken
             :
             It
             is
             no
             Wisdom
             to
             say
             ,
             that
             
               is
               not
            
             ,
             which
             all
             the
             World
             seeth
             to
             be
             so
             ,
             because
             we
             think
             it
             unmeet
             that
             it
             should
             be
             so
             .
             2.
             
             Is
             it
             incredible
             that
             God
             doth
             further
             than
             this
             forsake
             the
             wicked
             in
             the
             World
             of
             punishment
             ?
             If
             he
             may
             further
             forsake
             Hell
             ,
             he
             may
             
               thus
               far
            
             forsake
             Earth
             ,
             upon
             their
             great
             provocations
             .
             We
             have
             no
             certainty
             of
             it
             ,
             but
             it
             is
             not
             at
             all
             unlikely
             ,
             that
             the
             innumerable
             fixed
             Starrs
             and
             Planets
             are
             inhabited
             Orbs
             ,
             who
             have
             dwellers
             answerable
             to
             their
             nature
             and
             preeminence
             :
             
             And
             if
             God
             do
             totally
             forsake
             Hell
             ,
             as
             to
             his
             Mercy
             ;
             and
             next
             to
             Hell
             ,
             do
             much
             forsake
             a
             sinfull
             Earth
             that
             is
             likest
             and
             neerest
             unto
             Hell
             ,
             and
             do
             glorifie
             his
             more
             abundant
             Mercy
             upon
             the
             more
             holy
             and
             happy
             inhabitants
             of
             all
             ,
             or
             almost
             all
             the
             other
             Orbs
             ,
             what
             matter
             of
             discontent
             should
             this
             be
             to
             us
             .
             3.
             
             But
             God
             hath
             not
             left
             even
             this
             dark
             and
             wicked
             Earth
             it self
             ,
             without
             all
             remedy
             ,
             as
             shall
             be
             further
             shewed
             .
             
          
           
             Read
             Cicero's
             third
             Book
             
               de
               Nat.
               Deor.
            
             and
             you
             will
             see
             in
             Cotta's
             speech
             ,
             that
             the
             notoriously
             depraved
             Reason
             of
             man
             ,
             and
             the
             prevalency
             and
             prosperity
             of
             wickedness
             ,
             was
             the
             great
             argument
             of
             the
             Atheists
             ,
             against
             God
             and
             Providence
             ;
             which
             they
             thought
             unanswerable
             ,
             because
             they
             looked
             no
             further
             than
             this
             life
             ,
             
             and
             did
             not
             foresee
             the
             time
             of
             full
             universal
             Justice
             .
             And
             whereas
             Cotta
             saith
             ,
             that
             if
             there
             be
             a
             God
             ,
             he
             should
             have
             made
             most
             men
             good
             ,
             and
             prevented
             all
             the
             evil
             in
             the
             World
             ,
             and
             not
             only
             punish
             men
             when
             
             it
             is
             done
             ,
             I
             shall
             answer
             that
             among
             the
             objections
             in
             the
             Second
             Tome
             ;
             and
             I
             before
             shewed
             ,
             how
             little
             reason
             men
             have
             to
             expect
             that
             God
             should
             make
             every
             man
             as
             good
             as
             he
             could
             make
             him
             ,
             or
             make
             man
             indefectible
             ;
             or
             to
             argue
             from
             mans
             sin
             against
             Gods
             goodness
             :
             The
             free
             Creator
             ,
             Lord
             and
             Benefactor
             ,
             
             may
             vary
             his
             creatures
             and
             benefits
             as
             he
             seeth
             meet
             ,
             and
             may
             be
             proved
             good
             ,
             though
             he
             make
             not
             man
             Angelical
             ,
             and
             though
             he
             permit
             his
             sin
             ,
             and
             punish
             him
             for
             sinning
             .
          
        
         
           
           
             CHAP.
             XVII
             .
             What
             Natural
             Light
             declareth
             of
             the
             Mercy
             of
             God
             to
             Sinners
             ,
             and
             of
             the
             Means
             and
             Hopes
             of
             Mans
             Recovery
             .
          
           
             
             §
             .
             1.
             
             
               NOtwithstanding
               all
               this
               forementioned
               sin
               and
               guilt
               and
               misery
               of
               man
               ,
               and
               Justice
               of
               God
               ,
               Experience
               assureth
               all
               the
               Earth
               ,
               that
               Great
               Mercy
               is
               still
               continued
               to
               them
               ,
               and
               that
               they
               have
               to
               do
               with
               a
               Most
               Merciful
               God.
               
            
          
           
             Mens
             Lives
             are
             continued
             even
             while
             they
             sin
             :
             Patience
             endureth
             them
             :
             Time
             is
             vouchsafed
             them
             :
             Food
             and
             rayment
             ,
             and
             Friends
             and
             Habitations
             ,
             and
             health
             and
             ease
             and
             liberty
             is
             given
             them
             :
             
             The
             Sun
             sendeth
             them
             its
             
               moving
               influence
            
             ,
             its
             
               Light
               ,
               and
               Heat
            
             ;
             The
             Earth
             supporteth
             them
             ,
             and
             affordeth
             them
             fruit
             and
             maintenance
             and
             pleasure
             :
             The
             Clouds
             yield
             them
             rain
             ;
             the
             Air
             breath
             ;
             and
             the
             Sea
             it self
             is
             not
             unkind
             ,
             and
             incommodious
             to
             them
             .
             Beasts
             ,
             Birds
             and
             Fishes
             ,
             and
             all
             inferiour
             Creatures
             serve
             them
             !
             And
             yet
             much
             more
             mercy
             they
             receive
             from
             God.
             
          
           
             §
             .
             2.
             
             
               It
               is
               therefore
               manifest
               that
               God
               dealeth
               not
               with
               the
               sinfull
               World
               according
               to
               the
               utmost
               rigor
               of
               Justice
               ,
               nor
               punisheth
               them
               as
               much
               as
               they
               deserve
               .
            
          
           
             For
             all
             these
             Mercies
             they
             have
             forfeited
             ,
             and
             deserved
             to
             be
             deprived
             of
             them
             .
          
           
             Obj.
             But
             it
             is
             no
             mercy
             ,
             which
             hardeneth
             them
             in
             sin
             ,
             and
             endeth
             in
             misery
             :
             It
             is
             rather
             a
             punishment
             ;
             as
             to
             give
             cold
             water
             to
             a
             man
             in
             a
             Feaver
             .
          
           
             Answ
             .
             1.
             
             If
             it
             hardened
             them
             of
             its
             own
             nature
             ,
             and
             not
             meerly
             by
             their
             abuse
             ,
             and
             if
             it
             ended
             in
             misery
             by
             the
             designment
             of
             the
             Giver
             and
             the
             tendency
             of
             the
             gift
             ,
             then
             were
             it
             as
             you
             say
             ,
             no
             mercy
             but
             a
             Plague
             .
             But
             it
             is
             Mercy
             which
             in
             its
             nature
             and
             by
             the
             Donors
             will
             ,
             hath
             a
             fitness
             and
             tendency
             to
             mens
             recovery
             ,
             and
             to
             prevent
             their
             misery
             ,
             
             and
             they
             are
             commanded
             and
             intreated
             accordingly
             to
             use
             it
             ;
             and
             are
             warned
             of
             the
             danger
             of
             abuse
             .
          
           
             
               Obj.
               But
               God
               knoweth
               when
               he
               giveth
               it
               them
               ,
               that
               they
               will
               so
               abuse
               it
               .
            
          
           
             Answ
             .
             Gods
             fore-knowledge
             or
             Omniscience
             is
             his
             perfection
             ,
             and
             will
             you
             argue
             from
             thence
             against
             his
             Mercy
             ?
             His
             foreknowledge
             of
             mens
             sin
             and
             misery
             causeth
             them
             not
             :
             What
             if
             he
             foreknew
             them
             not
             ?
             Were
             it
             any
             praise
             to
             him
             to
             be
             ignorant
             ?
             And
             yet
             the
             Mercy
             would
             be
             but
             the
             same
             ?
             If
             you
             will
             not
             be
             reconciled
             to
             Gods
             wayes
             ,
             till
             he
             cease
             to
             be
             Omniscient
             ,
             or
             till
             he
             prevent
             all
             the
             sin
             and
             misery
             which
             he
             foreknoweth
             ,
             you
             will
             perish
             in
             your
             enmity
             ,
             and
             he
             will
             easily
             justifie
             his
             mercy
             against
             such
             accusations
             .
          
           
             Obj.
             But
             God
             could
             give
             men
             so
             much
             more
             grace
             as
             to
             prevent
             mens
             sin
             and
             misery
             if
             he
             would
             .
          
           
             Answ
             .
             True
             :
             he
             is
             not
             unable
             :
             And
             so
             he
             could
             make
             every
             clod
             a
             tree
             ,
             and
             every
             tree
             a
             beast
             ,
             and
             every
             beast
             a
             man
             ,
             and
             every
             man
             an
             Angel
             ,
             as
             I
             said
             before
             :
             but
             must
             he
             therefore
             do
             it
             ?
          
           
             Here
             note
             ,
             that
             it
             is
             one
             thing
             to
             say
             of
             any
             Punishment
             ,
             [
             This
             is
             so
             deserved
             ,
             that
             God
             may
             inflict
             it
             if
             he
             please
             ,
             without
             Injustice
             ,
             yea
             and
             thereby
             demonstrate
             his
             Justice
             ;
             ]
             and
             another
             thing
             to
             say
             [
             This
             is
             so
             due
             that
             God
             must
             or
             will
             inflict
             it
             ,
             if
             he
             will
             be
             just
             ;
             unless
             a
             compensation
             be
             made
             to
             Justice
             .
             ]
             It
             is
             of
             the
             first
             sort
             that
             I
             am
             now
             speaking
             :
             For
             God
             may
             have
             variety
             of
             times
             ,
             and
             measures
             ,
             and
             kinds
             of
             Punishments
             ,
             which
             he
             may
             use
             at
             his
             own
             choice
             ,
             and
             yet
             not
             leave
             the
             sin
             unpunished
             finally
             :
             But
             whether
             he
             properly
             dispense
             with
             any
             Law
             ,
             which
             is
             determinate
             as
             to
             the
             penalty
             ,
             I
             am
             not
             now
             to
             speak
             ,
             it
             being
             not
             pertinent
             to
             this
             place
             and
             subject
             .
          
           
             §
             .
             3.
             
             
               Therefore
               God
               doth
               in
               some
               sort
               and
               measure
               ,
               pardon
               sin
               to
               the
               generality
               of
               mankinde
               ,
               while
               he
               remitteth
               some
               measure
               of
               the
               deserved
               punishment
               .
            
          
           
             To
             remit
             or
             forgive
             the
             Punishment
             is
             so
             far
             to
             forgive
             the
             sin
             ;
             for
             forgiveness
             as
             to
             execution
             ,
             is
             but
             
               non
               punire
            
             proceeding
             from
             commiseration
             or
             mercy
             .
             And
             it
             is
             certain
             by
             all
             the
             Mercy
             bestowed
             on
             them
             ,
             that
             God
             remitteth
             something
             of
             the
             punishment
             ,
             which
             in
             Law
             and
             Justice
             he
             might
             inflict
             .
             Though
             this
             be
             not
             a
             
               total
               pardon
            
             ,
             it
             is
             not
             therefore
             
               none
               at
               all
            
             .
          
           
           
             §
             .
             4.
             
             
               The
               Goodness
               of
               Gods
               Nature
               ,
               with
               this
               universal
               Experience
               of
               the
               World
               ,
               possesseth
               all
               mens
               minds
               with
               this
               apprehension
               of
               God
               ,
               that
               he
               is
               gracious
               ,
               mercifull
               ,
               long-suffering
               ,
               and
               ready
               to
               forgive
               a
               capable
               subject
               ,
               upon
               terms
               consistent
               with
               his
               truth
               and
               honour
               ,
               and
               the
               common
               good
               .
            
          
           
             
             It
             s
             true
             ,
             that
             self-love
             and
             self-flattery
             doth
             cause
             men
             to
             think
             of
             the
             Mercy
             of
             God
             ,
             as
             indulgent
             to
             their
             lusts
             ,
             and
             suitable
             to
             their
             fleshly
             desires
             ;
             and
             therefore
             their
             conceits
             are
             none
             of
             the
             measure
             of
             his
             mercy
             :
             But
             yet
             it
             may
             be
             perceived
             ,
             that
             this
             foresaid
             conception
             of
             God
             as
             Mercifull
             and
             ready
             to
             forgive
             a
             capable
             subject
             ,
             is
             warranted
             by
             the
             soberest
             Reason
             ,
             
             and
             is
             not
             bred
             by
             sin
             and
             error
             :
             For
             the
             wise
             and
             better
             ,
             and
             less
             sinfull
             any
             is
             ,
             the
             more
             he
             is
             inclined
             to
             such
             thoughts
             of
             God
             as
             of
             a
             part
             of
             his
             Perfection
             .
          
           
             §
             .
             5.
             
             
               This
               apprehension
               is
               increased
               in
               Mankinde
               by
               Gods
               obliging
               us
               ,
               to
               forgive
               one
               another
               .
            
          
           
             For
             though
             it
             doth
             not
             follow
             ,
             that
             God
             must
             forgive
             all
             that
             which
             he
             bindeth
             us
             to
             forgive
             ,
             for
             the
             Reasons
             before
             expressed
             ;
             Yet
             we
             must
             believe
             ,
             that
             the
             Laws
             of
             God
             proceed
             from
             that
             Wisdom
             and
             Goodness
             which
             is
             his
             Perfection
             ,
             and
             that
             they
             bear
             the
             Image
             of
             them
             ;
             and
             that
             the
             obeying
             of
             them
             tendeth
             to
             form
             us
             more
             to
             his
             Image
             our selves
             ,
             and
             to
             make
             us
             Holy
             as
             he
             is
             Holy
             :
             And
             therefore
             that
             this
             Command
             of
             God
             to
             Man
             ,
             to
             be
             mercifull
             and
             forgive
             ,
             doth
             intimate
             to
             us
             ,
             that
             mercy
             and
             forgiveness
             are
             agreeable
             and
             pleasing
             unto
             God.
             
          
           
             
             §
             .
             6.
             
             
               God
               cannot
               cast
               away
               from
               his
               Love
               and
               from
               Felicity
               ,
               any
               soul
               which
               truly
               loveth
               Him
               above
               all
               ,
               and
               which
               so
               repenteth
               of
               his
               sin
               ,
               as
               to
               turn
               to
               God
               in
               Holiness
               of
               Heart
               and
               Life
               .
            
          
           
             Here
             seemeth
             to
             arise
             before
             us
             a
             considerable
             difficulty
             .
             That
             God
             can
             finde
             in
             his
             heart
             to
             damn
             one
             that
             truly
             loveth
             him
             ,
             
             and
             is
             sanctified
             ,
             is
             incredible
             :
             Because
             1.
             then
             Gods
             own
             Image
             should
             be
             in
             Hell
             ,
             and
             a
             Saint
             be
             damned
             .
             2.
             
             Because
             then
             the
             Creature
             should
             be
             readyer
             to
             love
             God
             ,
             than
             God
             to
             love
             him
             .
             3.
             
             Then
             a
             Soul
             in
             Hell
             should
             have
             holy
             desires
             ,
             Prayers
             ,
             Praises
             ,
             and
             other
             acts
             of
             Love.
             4.
             
             And
             a
             Soul
             capable
             of
             the
             glorifying
             mercy
             of
             God
             ,
             should
             miss
             of
             it
             :
             This
             therefore
             is
             not
             to
             be
             believed
             :
             For
             God
             cannot
             
             but
             take
             complacency
             in
             them
             that
             love
             him
             ,
             and
             bear
             his
             Image
             :
             And
             those
             will
             be
             happy
             that
             God
             taketh
             complacency
             in
             .
          
           
             And
             yet
             on
             the
             other
             side
             ,
             Do
             not
             the
             sins
             of
             them
             that
             love
             God
             ,
             deserve
             death
             and
             misery
             ,
             according
             to
             his
             Law
             ?
             And
             might
             he
             not
             inflict
             that
             on
             men
             which
             they
             deserve
             ?
             Doth
             not
             Justice
             require
             punishment
             on
             them
             ,
             
             that
             yet
             sin
             not
             away
             the
             Love
             of
             God
             ,
             nor
             a
             state
             of
             Holiness
             ?
             To
             this
             some
             answer
             ,
             that
             all
             those
             that
             consist
             with
             Love
             and
             Holiness
             ,
             are
             Venial
             sins
             ,
             which
             deserve
             only
             temporal
             chastisement
             ,
             and
             not
             perpetual
             misery
             :
             I
             rather
             answer
             ,
             
             1.
             
             That
             all
             sin
             considered
             in
             it self
             ,
             abstracted
             from
             the
             Cause
             which
             counterballanceth
             it
             ,
             and
             procureth
             pardoning
             mercy
             ,
             doth
             deserve
             perpetual
             misery
             ;
             and
             therefore
             so
             do
             the
             sins
             of
             the
             Best
             in
             themselves
             considered
             :
             But
             that
             Grace
             which
             causeth
             their
             Sanctification
             ,
             and
             their
             Love
             to
             God
             ,
             
             doth
             conjunctly
             cause
             the
             pardon
             of
             their
             sins
             ;
             so
             that
             God
             will
             not
             deal
             with
             such
             as
             in
             rigour
             they
             deserve
             .
             2.
             
             And
             if
             the
             sin
             of
             any
             that
             Love
             God
             ,
             should
             provoke
             him
             to
             cast
             them
             into
             Hell
             ,
             it
             followeth
             not
             ,
             that
             one
             that
             loveth
             God
             
               in
               sensu
               composito
            
             ,
             should
             be
             damned
             :
             For
             God
             hath
             an
             Order
             in
             his
             Punishments
             :
             And
             first
             he
             would
             withdraw
             his
             Grace
             from
             such
             a
             one
             ,
             and
             leave
             him
             to
             himself
             ;
             and
             then
             he
             will
             no
             longer
             Love
             God
             ;
             and
             so
             it
             is
             not
             a
             
               Lover
               of
               God
            
             that
             would
             be
             damned
             .
          
           
             §
             .
             7.
             
             
               The
               sinfull
               World
               is
               not
               so
               farr
               forsaken
               of
               God
               ,
               as
               to
               be
               shut
               up
               under
               desperation
               ,
               and
               utter
               impossibility
               of
               recovery
               and
               salvation
               .
            
          
           
             For
             if
             that
             were
             so
             ,
             they
             were
             not
             
               in
               Via
            
             ,
             or
             under
             an
             obligation
             to
             use
             any
             means
             ,
             or
             accept
             of
             any
             mercy
             ,
             in
             order
             to
             their
             recovery
             ,
             nor
             could
             they
             rationally
             do
             it
             ,
             or
             be
             perswaded
             to
             it
             .
             There
             is
             no
             means
             to
             be
             used
             where
             there
             is
             no
             end
             to
             be
             attained
             ,
             and
             no
             hope
             of
             success
             .
          
           
             §
             .
             8.
             
             
               The
               light
               of
               Nature
            
             ,
             
             
               and
               the
               foresaid
               dealings
               of
               God
               with
               men
               ,
               continuing
               them
               under
               his
               Government
            
             in
             Via
             ,
             
               and
               manifold
               mercies
               ,
               helps
               and
               means
               ,
               do
               generally
               perswade
               the
               Consciences
               of
               men
               that
               there
               are
               certain
            
             Duties
             
               required
               of
               them
               ,
               and
               certain
            
             Means
             
               to
               be
               used
               by
               them
               ,
               in
               order
               to
               procure
               their
               recovery
               and
               salvation
               ,
               and
               to
               scape
               the
               misery
               deserved
               .
            
          
           
           
             He
             that
             shall
             deny
             this
             ,
             will
             turn
             the
             Earth
             into
             a
             Hell
             :
             he
             will
             teach
             men
             to
             forbear
             all
             means
             and
             duties
             which
             tend
             to
             their
             conversion
             ,
             pardon
             and
             salvation
             ,
             and
             to
             justifie
             themselves
             in
             it
             ,
             and
             desperately
             give
             over
             all
             Religion
             ,
             and
             begin
             the
             horrours
             and
             language
             of
             the
             damned
             .
          
           
             
             §
             .
             9.
             
             
               The
               very
               command
               of
               God
               to
               use
               his
               appointed
               means
               for
               mens
               recovery
               ,
               doth
               imply
               that
               it
               shall
               not
               be
               in
               vain
               ,
               and
               doth
               not
               only
               shew
               a
               possibility
               ,
               but
               so
               great
               a
               hopefulness
               of
               the
               success
               to
               the
               obedient
               ,
               as
               may
               encourage
               them
               cheerfully
               to
               undertake
               it
               ,
               and
               carry
               it
               through
               .
            
          
           
             No
             man
             that
             is
             wise
             and
             merciful
             ,
             will
             appoint
             his
             subject
             a
             course
             of
             means
             to
             be
             used
             ,
             for
             a
             thing
             impossible
             to
             be
             got
             :
             or
             will
             say
             ,
             Labour
             thus
             all
             thy
             life
             for
             it
             ,
             but
             thou
             shalt
             be
             never
             the
             nearer
             it
             ,
             if
             thou
             do
             .
             If
             such
             an
             Omniscient
             Physician
             do
             but
             bid
             me
             use
             such
             means
             for
             my
             cure
             and
             health
             ,
             I
             may
             take
             his
             command
             for
             half
             a
             promise
             ,
             if
             I
             obey
             .
          
           
             
             §
             .
             10.
             
             
               Conscience
               doth
               bear
               witness
               against
               impenitent
               sinners
               ,
               that
               the
               cause
               of
               their
               sin
               ,
               and
               the
               hinderance
               of
               their
               recovery
               is
               in
               themselves
               ;
               and
               that
               God
               is
               not
               unwilling
               to
               forgive
               and
               save
               them
               ,
               if
               they
               were
               but
               meet
               for
               forgiveness
               and
               salvation
               .
            
          
           
             Even
             now
             mens
             consciences
             take
             God's
             part
             against
             themselves
             ,
             and
             tell
             them
             ,
             that
             the
             Infinite
             Good
             ,
             that
             communicateth
             all
             the
             Goodness
             to
             the
             creature
             ,
             which
             it
             hath
             ,
             is
             not
             so
             likely
             to
             be
             the
             cause
             of
             so
             odious
             a
             thing
             as
             sin
             ,
             nor
             of
             mans
             destruction
             as
             he
             himself
             .
             If
             I
             see
             a
             Sheep
             lie
             torn
             in
             the
             high-way
             ,
             I
             will
             sooner
             suspect
             the
             Wolf
             than
             a
             Lamb
             to
             be
             the
             cause
             ,
             if
             I
             see
             them
             both
             stand
             by
             :
             and
             if
             I
             see
             a
             Child
             drown'd
             in
             scalding
             water
             ,
             I
             will
             sooner
             suspect
             that
             he
             fell
             in
             by
             folly
             and
             heedlesness
             himself
             ,
             than
             that
             his
             Mother
             wilfully
             cast
             him
             in
             .
             Is
             not
             silly
             naughty
             man
             much
             liker
             to
             be
             the
             cause
             of
             sin
             and
             misery
             ,
             than
             the
             wise
             and
             gracious
             God
             ?
             Much
             more
             hereafter
             will
             the
             sinners
             conscience
             justifie
             God.
             
          
           
             §
             .
             11.
             
             
               God
               hath
               planted
               in
               the
               common
               nature
               of
               mankind
               an
               inseparable
               inclination
               to
            
             Truth
             as
             Truth
             ,
             
               and
               to
            
             Good
             as
             Good
             ,
             
               and
               a
            
             Love
             to
             themselves
             ,
             
               and
               a
            
             desire
             to
             be
             happy
             ,
             
               and
               a
            
             lothness
             to
             be
             miserable
             ;
             
               together
               with
               some
            
             reverence
             and
             honour
             of
             God
             ,
             
               (
               till
               they
               have
               extinguished
               the
               belief
               of
               his
               being
               )
               and
               a
            
             hatred
             and
             horrour
             
               of
               the
            
             Devil
             ,
             
               (
               while
               they
               believe
               he
               is
               )
               :
               All
               which
               are
               a
               fit
               Stock
               to
               plant
               Reforming-truths
               
               in
               ,
               and
               Principles
               fit
               to
               be
               improved
               for
               mens
               conversion
               ,
            
             
             
               and
               the
               excitation
               and
               improvement
               of
               them
               ,
               is
               much
               of
               that
               recovering
               work
               .
            
          
           
             §
             .
             12.
             
             
               Frequent
               and
               deep
               consideration
               being
               a
               great
               means
               of
               mans
               recovery
               ,
               (
               by
               improving
               the
               truth
               which
               he
               considereth
               ,
               and
               restoring
               Reason
               to
               the
               Throne
               )
               it
               is
               a
               great
               advantage
               to
               man
               that
               he
               is
               naturally
               a
               Reasoning
               and
               Thoughtful
               creature
               ,
               his
               Intellect
               being
               propense
               to
               activity
               and
               knowledge
               .
            
          
           
             §
             .
             13.
             
             
               And
               it
               is
               his
               great
               advantage
               ,
               that
               his
               frequent
               and
               great
               afflictions
               have
               a
               great
               tendency
               to
               awake
               his
               Reason
               to
               consideration
               ,
               and
               to
               bring
               it
               to
               the
               heart
               ,
               and
               make
               it
               effectual
               .
            
          
           
             And
             consequently
             that
             God
             casteth
             us
             into
             such
             a
             Sea
             and
             wilderness
             of
             troubles
             ,
             that
             we
             should
             have
             these
             quickening
             Monitors
             still
             at
             hand
             .
          
           
             §
             .
             14.
             
             
               And
               it
               is
               man's
               great
               advantage
               for
               his
               recovery
               ,
               that
            
             Vanity
             and
             Vexation
             
               are
               so
               legibly
               written
               on
               all
               things
               here
               below
               ;
               and
               that
               frustrated
               expectations
               ,
               and
               unsatisfied
               minds
               ,
               and
               the
               fore-knowledge
               of
               the
               end
               of
               all
               ,
               and
               bodily
               pains
               which
               find
               no
               ease
               ,
               with
               multitudes
               of
               bitter
               experiences
               ,
               do
               so
               abundantly
               help
               him
               to
               escape
               the
               snare
               (
               the
               love
               )
               of
               present
               things
               .
            
          
           
             For
             all
             men
             that
             perish
             are
             condemned
             for
             loving
             the
             creature
             above
             the
             Creator
             :
             and
             therefore
             such
             a
             world
             ,
             which
             appeareth
             so
             evidently
             to
             be
             vain
             ,
             and
             empty
             ,
             *
             and
             deceitful
             ,
             and
             vexatious
             ,
             and
             which
             all
             men
             know
             will
             turn
             them
             off
             at
             last
             with
             as
             little
             comfort
             ,
             as
             if
             they
             had
             never
             seen
             a
             day
             of
             pleasure
             in
             it
             ;
             I
             say
             ,
             such
             a
             world
             ,
             one
             would
             think
             ,
             should
             give
             us
             an
             antidote
             against
             its
             own
             deceit
             ,
             and
             sufficiently
             wean
             us
             from
             its
             inordinate
             love
             .
             At
             least
             this
             is
             a
             very
             great
             advantage
             .
          
           
             §
             .
             15.
             
             
               It
               is
               also
               a
               common
               and
               great
               advantage
               for
               man's
               recovery
               ,
               that
               his
               life
               here
               is
               so
               short
               ,
               and
               his
               death
               so
               certain
               ,
               as
               that
               reason
               must
               needs
               tell
               him
               ,
               that
               the
               pleasures
               of
               sin
               are
               also
               short
               ,
               and
               that
               he
               should
               always
               live
               as
               parting
               with
               this
               world
               ,
               and
               ready
               to
               enter
               into
               another
               .
            
          
           
             The
             nearness
             of
             things
             maketh
             them
             to
             work
             on
             the
             mind
             of
             man
             the
             more
             powerfully
             :
             distant
             things
             ,
             though
             sure
             and
             great
             ,
             do
             hardly
             awaken
             the
             mind
             to
             their
             reception
             and
             due
             consideration
             .
             If
             men
             lived
             600
             or
             1000
             years
             in
             the
             world
             ,
             it
             were
             no
             wonder
             if
             covetousness
             ,
             and
             carnality
             ,
             and
             
             security
             made
             them
             like
             Devils
             ,
             and
             worse
             than
             wild
             beasts
             to
             one
             another
             :
             But
             when
             men
             cannot
             chuse
             but
             know
             ,
             that
             they
             must
             certainly
             and
             shortly
             see
             the
             end
             of
             all
             that
             ever
             this
             world
             will
             do
             for
             them
             ,
             and
             are
             never
             sure
             of
             another
             hour
             ;
             this
             is
             so
             great
             a
             help
             to
             sober
             consideration
             ,
             and
             conversion
             ,
             that
             it
             must
             be
             monstrous
             stupidity
             and
             brutishness
             that
             must
             overcome
             it
             .
          
           
             
             §
             .
             16.
             
             
               It
               is
               also
               a
               great
               advantage
               for
               man's
               conversion
               ,
               that
               all
               the
               world
               revealeth
               God
               to
               him
               ,
               and
               every
               thing
               telleth
               him
               of
               the
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               ,
               and
               Love
               of
               God
               ;
               and
               of
               his
               constant
               Presence
               ;
               and
               so
               sheweth
               him
               an
               object
               which
               should
               as
               easily
               over-power
               all
               sensual
               objects
               ,
               which
               would
               seduce
               his
               soul
               ,
               as
               a
               mountain
               will
               weigh
               down
               a
               feather
               .
            
          
           
             Though
             we
             see
             not
             God
             ,
             (
             which
             would
             sure
             put
             an
             end
             to
             the
             controversie
             whether
             we
             should
             be
             sensual
             or
             holy
             )
             yet
             while
             we
             have
             a
             glass
             as
             big
             as
             all
             the
             world
             ,
             which
             doth
             continually
             represent
             him
             to
             us
             ,
             one
             would
             think
             that
             no
             reasonable
             creature
             should
             so
             much
             over-look
             him
             ,
             as
             to
             be
             carried
             from
             him
             with
             the
             trifles
             of
             this
             world
             .
          
           
             §
             .
             17.
             
             
               Men
               that
               have
               not
               only
               the
               foresaid
               obligations
               ,
               to
               Holiness
               ,
               Justice
               and
               Sobriety
               in
               their
               natures
               ,
               but
               also
               all
               these
               Hopes
               ,
               and
               Helps
               ,
               and
               Means
               of
               their
               recovery
               from
               sin
               to
               God
               ,
               and
               yet
               frustrate
               all
               ,
               and
               continue
               in
               ungodliness
               ,
               unrighteousness
               ,
               or
               intemperance
               ,
               impenitently
               to
               the
               end
               ,
               are
               utterly
               destitute
               of
               all
               just
               excuse
               ,
               why
               God
               should
               not
               punish
               them
               with
               endless
               misery
               :
               which
               is
               the
               case
               of
               all
               that
               perish
               .
            
          
           
             §
             .
             18.
             
             
               All
               men
               shall
               be
               judged
               by
               the
               Law
               which
               was
               given
               them
               of
               God
               to
               live
               by
               .
            
          
           
             For
             it
             is
             the
             same
             Law
             ,
             which
             is
             ,
             
               Regula
               Officii
               &
               Judicii
            
             :
             God
             will
             not
             condemn
             men
             for
             not
             believing
             a
             truth
             ,
             which
             mediately
             or
             immediately
             was
             never
             revealed
             to
             them
             ,
             and
             which
             they
             had
             no
             means
             to
             know
             :
             nor
             for
             not
             obeying
             a
             Law
             which
             was
             never
             promulgated
             to
             them
             ,
             nor
             they
             could
             not
             come
             to
             be
             acquainted
             with
             :
             Physical
             impossibilities
             are
             not
             the
             matter
             of
             crimes
             ,
             or
             of
             condemnation
             .
          
           
             §
             .
             19.
             
             
               If
               any
               persons
               are
               brought
               by
               these
               means
               alone
               to
               repent
               unfeignedly
               of
               an
               ungodly
               ,
               uncharitable
               and
               intemperate
               life
               ,
               and
               to
               love
               God
               unfeignedly
               as
               their
               God
               ,
               above
               all
               ;
               and
               to
               live
               a
               holy
               ,
               obedient
               life
               :
               God
               will
               not
               condemn
               such
               persons
               ,
               though
               they
               wanted
               supernatural
               Revelation
               of
               his
               will.
               (
               As
               I
               shewed
               before
               §
               .
            
             6.
             )
          
           
           
             §
             .
             20.
             
             
             
               When
               sinners
               stand
               at
               many
               degrees
               distant
               from
               God
               and
               a
               holy
               life
               ,
               and
               mercy
               would
               draw
               them
               nearer
               him
               by
               degrees
               ,
               they
               that
               have
               help
               and
               mercy
               sufficient
            
             in
             suo
             genere
             ,
             
               to
               have
               drawn
               them
            
             nearer
             
               God
               ,
               and
               refused
               to
               obey
               it
               ,
               do
               forfeit
               the
               further
               helps
               of
               mercy
               ,
               and
               may
               justly
               perish
               and
               be
               forsaken
               by
               him
               ;
               though
               their
               help
               was
               not
               immediately
               sufficient
               to
               all
               the
               further
               degrees
               of
               duty
               which
               they
               were
               to
               do
               .
            
          
           
             These
             things
             as
             clear
             in
             their
             proper
             light
             ,
             I
             stand
             not
             to
             prove
             ,
             because
             I
             would
             not
             be
             unnecessarily
             tedious
             to
             the
             Reader
             .
          
           
             
               And
               so
               much
               of
               GODLINESS
               ,
               or
               Religion
               ,
               as
               revealed
               by
            
             Natural
             Light.
             
          
           
             Obj.
             
             
               But
               all
               Heathens
               and
               Infidels
               find
               not
               all
               this
               in
               the
               Book
               of
               Nature
               ,
               which
               you
               say
               is
               there
               .
            
          
           
             Answ
             .
             I
             speak
             not
             of
             what
             men
             
               do
               see
            
             ,
             but
             what
             they
             
               may
               see
            
             ,
             if
             they
             will
             improve
             their
             Reason
             .
             All
             this
             is
             undeniably
             legible
             in
             the
             Book
             of
             Nature
             ;
             but
             the
             infant
             ,
             the
             ideot
             ,
             the
             illiterate
             ,
             the
             scholar
             ,
             the
             smatterer
             ,
             the
             Doctor
             ,
             the
             considerate
             ,
             the
             inconsiderate
             ,
             the
             sensual
             ,
             the
             blinded
             ,
             and
             the
             willing
             diligent
             enquirer
             do
             not
             equally
             see
             and
             read
             that
             which
             is
             written
             in
             the
             same
             characters
             to
             all
             .
          
           
           
           
           
           
           
           
           
        
      
       
         
         
         
           PART
           II.
           Of
           CHRISTIANITY
           and
           Supernatural
           Revelation
           .
        
         
           
             CHAP.
             I.
             Of
             the
             great
             need
             of
             a
             clearer
             Light
             ,
             or
             fuller
             Revelation
             of
             the
             Will
             of
             God
             ,
             than
             all
             that
             hath
             been
             opened
             before
             .
          
           
             WHILST
             I
             resolved
             upon
             a
             deep
             and
             faithful
             search
             into
             the
             grounds
             of
             all
             Religion
             ,
             and
             a
             review
             and
             trial
             of
             all
             that
             I
             had
             my self
             believed
             ,
             I
             thought
             meet
             first
             to
             pass
             by
             Persons
             ,
             and
             shut
             up
             my
             Books
             ,
             and
             with
             retired
             Reason
             to
             read
             the
             Book
             of
             Nature
             only
             :
             and
             what
             I
             have
             there
             found
             ,
             I
             have
             justly
             told
             you
             in
             the
             former
             Part
             ;
             purposely
             omitting
             all
             that
             might
             be
             controverted
             by
             any
             considerable
             sober
             reason
             ,
             that
             I
             might
             neither
             stop
             my self
             nor
             my
             Reader
             in
             the
             way
             ;
             and
             that
             I
             might
             not
             deceive
             my self
             with
             plausible
             consequences
             of
             unsound
             or
             questionable
             antecedents
             ;
             nor
             discourage
             my
             Reader
             by
             the
             casting
             of
             some
             doubtful
             passages
             in
             his
             way
             ,
             which
             
             might
             tempt
             him
             to
             question
             all
             the
             rest
             .
             For
             I
             know
             what
             a
             deal
             of
             handsome
             structure
             may
             fall
             through
             the
             falsness
             of
             some
             one
             of
             the
             supports
             ,
             which
             seemed
             to
             stand
             a
             great
             way
             out
             of
             sight
             :
             And
             I
             have
             been
             wearied
             my self
             ,
             with
             subtil
             discourses
             of
             learned
             men
             ,
             who
             in
             a
             long
             series
             of
             Ergo's
             have
             thought
             ,
             that
             they
             have
             left
             all
             sure
             behind
             them
             ,
             when
             a
             few
             false
             suppositions
             were
             the
             life
             of
             all
             .
             And
             I
             know
             that
             he
             who
             interposeth
             any
             doubtful
             things
             ,
             doth
             raise
             a
             diffidence
             in
             the
             Reader
             's
             mind
             ,
             which
             maketh
             him
             suspect
             that
             the
             ground
             he
             standeth
             on
             is
             not
             firm
             ,
             and
             whether
             all
             that
             he
             readeth
             be
             not
             meer
             uncertain
             things
             .
             
             Therefore
             leaving
             things
             controvertable
             for
             a
             fitter
             place
             and
             time
             ,
             I
             have
             thus
             far
             taken
             up
             so
             much
             as
             is
             plain
             and
             sure
             ,
             (
             which
             I
             find
             of
             more
             importance
             and
             usefulness
             to
             my
             own
             information
             and
             confirmation
             ,
             than
             any
             of
             those
             controvertible
             points
             would
             be
             ,
             if
             I
             could
             never
             so
             certainly
             determine
             them
             .
          
           
             And
             now
             having
             perused
             the
             Book
             of
             Nature
             ,
             I
             shall
             cast
             up
             the
             account
             ,
             and
             try
             what
             is
             yet
             wanting
             ,
             and
             look
             abroad
             into
             the
             opinions
             of
             others
             in
             the
             world
             ,
             and
             search
             whence
             that
             which
             is
             yet
             wanting
             may
             be
             most
             fully
             ,
             and
             safely
             ,
             and
             certainly
             supplied
             .
          
           
             §
             .
             1.
             
             
               And
               first
               ,
               when
               I
               look
               throughout
               the
               world
               ,
               I
               find
               ,
               that
               though
               all
               the
               evidence
               aforesaid
               for
               the
               necessity
               of
               a
               holy
               virtuous
               life
               ,
               be
               unquestionable
            
             in
             naturâ
             rerum
             ,
             
               yet
               most
               of
               the
               world
               observe
               it
               not
               ,
               or
               discern
               but
               little
               of
               it
               ,
               nor
               much
               regard
               the
               light
               without
               ;
               or
               the
               secret
               witness
               of
               their
               consciences
               within
               .
            
          
           
             Natural
             light
             or
             evidence
             is
             so
             unsuccessful
             in
             the
             world
             ,
             that
             it
             loudly
             telleth
             us
             ,
             something
             is
             yet
             wanting
             ,
             what
             ever
             it
             is
             .
             We
             can
             discern
             what
             it
             is
             which
             is
             necessary
             to
             man's
             happiness
             :
             but
             we
             can
             hardly
             discern
             whether
             
               de
               facto
            
             any
             considerable
             number
             (
             at
             best
             )
             do
             by
             the
             teaching
             of
             nature
             alone
             attain
             it
             .
             When
             we
             enquire
             into
             the
             Writings
             of
             the
             best
             of
             the
             Philosophers
             ,
             we
             find
             so
             little
             evidence
             of
             real
             holiness
             ,
             that
             is
             ,
             of
             the
             foresaid
             
               Resignation
               ,
               Subjection
            
             ,
             and
             
               Love
               to
               God
               as
               God
            
             ,
             that
             it
             leaveth
             us
             much
             in
             doubt
             whether
             indeed
             they
             were
             holy
             themselves
             or
             not
             ,
             and
             whether
             they
             made
             the
             Knowledge
             ,
             Love
             ,
             Obedience
             and
             Praise
             of
             God
             ,
             the
             end
             and
             business
             of
             their
             lives
             .
             However
             ,
             there
             is
             too
             great
             evidence
             ,
             that
             the
             world
             lieth
             in
             darkness
             and
             wickedness
             ,
             
             where
             there
             is
             no
             more
             than
             natural
             light
             .
          
           
             §
             .
             2.
             
             
               I
               find
               therefore
               that
               the
               discovery
               of
               the
               will
               of
               God
               ,
               concerning
               our
               duty
               and
               our
               end
               ,
               called
               ,
               The
               Law
               of
               Nature
               ,
               is
               a
               matter
               of
               very
               great
               difficulty
               ,
               to
               them
               that
               have
               no
               supernatural
               light
               to
               help
               them
               .
            
          
           
             Though
             all
             this
             is
             legible
             in
             Nature
             ,
             which
             I
             have
             thence
             transcribed
             ;
             yet
             if
             I
             had
             not
             had
             another
             Teacher
             ,
             I
             know
             not
             whether
             ever
             I
             should
             have
             found
             it
             there
             .
             Nature
             is
             now
             a
             very
             hard
             book
             :
             when
             I
             have
             learnt
             it
             by
             my
             Teachers
             help
             ,
             I
             can
             tell
             partly
             what
             is
             there
             :
             but
             at
             the
             first
             perusal
             ,
             I
             could
             not
             understand
             it
             .
             It
             requireth
             a
             great
             deal
             of
             time
             ,
             and
             study
             ,
             and
             help
             to
             understand
             that
             ,
             which
             when
             we
             
               do
               understand
            
             it
             ,
             is
             as
             plain
             to
             us
             as
             the
             high-way
             .
          
           
             §
             .
             3.
             
             
               Thence
               it
               must
               needs
               follow
            
             ,
             
             
               that
               it
               will
               be
               but
            
             few
             
               that
               will
               attain
               to
               understand
               the
               necessary
               parts
               of
               the
               Law
               of
               Nature
               aright
               ,
               by
               that
               means
               alone
               ;
               and
               the
               multitude
               will
               be
               lest
               in
               darkness
               still
               .
            
          
           
             The
             common
             people
             have
             not
             leisure
             for
             so
             deep
             and
             long
             a
             search
             into
             nature
             ,
             as
             a
             few
             Philosophers
             made
             ;
             nor
             are
             they
             disposed
             to
             it
             .
             And
             though
             reason
             obligeth
             them
             ,
             in
             so
             necessary
             a
             case
             ,
             to
             break
             through
             all
             difficulties
             ,
             they
             have
             not
             so
             full
             use
             of
             their
             reason
             as
             to
             do
             it
             .
          
           
             Obj.
             
               But
               as
               Christian
               Teachers
               do
               instruct
               the
               people
               in
               that
               which
               they
               cannot
               have
               leisure
               to
               search
               out
               themselves
               ;
               so
               why
               may
               not
               Philosophers
               ,
               who
               have
               leisure
               for
               the
               search
               ,
               in
               s
               ;
               truct
               the
               people
               quickly
               ,
               who
               have
               not
               leisure
               to
               find
               out
               the
               truth
               without
               instruction
               .
            
          
           
             Answ
             .
             Much
             might
             be
             done
             ,
             if
             all
             men
             did
             their
             best
             :
             But
             ,
             1.
             
             The
             difficulty
             is
             such
             ,
             that
             the
             learned
             themselves
             are
             lamentably
             imperfect
             and
             unsatisfi'd
             ,
             (
             as
             I
             shall
             further
             shew
             .
             )
             2.
             
             Though
             the
             vulgar
             cannot
             search
             out
             the
             truth
             without
             help
             ,
             yet
             is
             it
             necessary
             that
             
               by
               help
            
             they
             come
             to
             see
             with
             their
             own
             eyes
             ,
             and
             rest
             not
             in
             a
             humane
             belief
             alone
             ;
             especially
             when
             their
             Teachers
             are
             of
             so
             many
             minds
             ,
             that
             they
             know
             not
             which
             of
             them
             to
             believe
             .
             To
             learn
             the
             truth
             in
             its
             proper
             evidence
             ,
             is
             very
             hard
             to
             them
             that
             have
             no
             more
             than
             the
             light
             of
             nature
             .
          
           
             Obj.
             
               But
               what
               difficulty
               is
               there
               in
               these
               few
               precepts
               ,
               that
               all
               men
               may
               not
               easily
               learn
               them
               ?
               [
               Thou
               shalt
               love
               God
               above
               all
               ,
               and
               repent
               of
               sin
               ,
               and
               set
               thy
               heart
               upon
               the
               
               Life
               to
               come
               ,
            
             
             
               and
               love
               thy
               neighbour
               as
               thy self
               ,
               &c.
               
            
          
           
             Answ
             .
             There
             is
             no
             difficulty
             in
             learning
             these
             words
             :
             But
             ,
             1.
             
             There
             is
             great
             difficulty
             in
             learning
             to
             understand
             the
             sense
             ,
             and
             certain
             truth
             of
             that
             which
             is
             contained
             in
             them
             .
             To
             know
             what
             God
             is
             ,
             so
             far
             as
             is
             necessary
             to
             our
             obedience
             and
             love
             ,
             and
             to
             know
             what
             it
             is
             in
             him
             which
             is
             so
             amiable
             ,
             and
             to
             know
             that
             there
             is
             a
             Life
             to
             come
             ,
             and
             what
             it
             is
             ,
             and
             to
             know
             what
             is
             God's
             will
             ,
             and
             so
             what
             is
             duty
             ,
             and
             what
             is
             the
             sin
             which
             we
             must
             repent
             of
             ;
             these
             are
             more
             difficult
             .
             Generals
             are
             soon
             named
             ;
             but
             it
             is
             a
             particular
             understanding
             which
             is
             necessary
             to
             practice
             .
             2.
             
             And
             it
             is
             hard
             to
             see
             that
             certainty
             and
             attractive
             Goodness
             in
             these
             things
             ,
             as
             may
             draw
             the
             mind
             to
             the
             practical
             embracements
             of
             them
             ,
             from
             the
             love
             of
             other
             things
             .
             An
             obscure
             doubtful
             wavering
             apprehension
             ,
             is
             not
             strong
             enough
             to
             change
             the
             heart
             and
             life
             .
          
           
             §
             .
             4.
             
             
               These
               difficulties
               in
               the
               meer
               natural
               way
               of
               Revelation
               ,
               will
               fill
               the
               learned
               world
               with
               controversies
               :
               and
               those
               controversies
               will
               breed
               and
               feed
               contentions
               ,
               and
               eat
               out
               the
               heart
               of
               practical
               godliness
               ,
               and
               make
               all
               Religion
               seem
               an
               uncertain
               or
               unnecessary
               thing
               .
            
          
           
             This
             is
             undoubtedly
             proved
             ,
             1.
             
             In
             the
             reason
             of
             the
             thing
             .
             2.
             
             And
             in
             all
             the
             worlds
             experience
             :
             so
             numerous
             were
             the
             controversies
             among
             Philosophers
             ,
             so
             various
             their
             Sects
             ,
             so
             common
             their
             contentions
             ,
             that
             the
             world
             despised
             them
             ,
             and
             all
             Religion
             for
             their
             sakes
             ,
             and
             look'd
             on
             most
             of
             them
             but
             as
             Mountebanks
             ,
             that
             set
             up
             for
             gain
             ,
             or
             to
             get
             Disciples
             ,
             or
             to
             shew
             their
             wit
             :
             Practical
             piety
             died
             in
             their
             hands
             .
          
           
             Obj.
             
               This
               is
               a
               consequent
               not
               to
               be
               avoided
               ,
               because
               no
               way
               hath
               so
               resolved
               difficulties
               ,
               as
               to
               put
               an
               end
               to
               controversies
               and
               sects
               .
            
          
           
             Answ
             .
             Certainly
             clearness
             is
             more
             desirable
             than
             obscurity
             ,
             and
             concord
             and
             unity
             than
             division
             ;
             Therefore
             it
             concerneth
             us
             to
             enquire
             how
             this
             mischief
             may
             be
             amended
             ,
             which
             is
             it
             that
             I
             am
             now
             about
             .
          
           
             §
             .
             5.
             
             
               These
               difficulties
               also
               make
               it
               so
            
             long
             
               a
               work
               ,
               to
               learn
               God's
               will
               by
               the
               light
               of
               Nature
               only
               ,
               that
               the
               time
               of
               their
               youth
               ,
               and
               oft
               of
               their
               lives
               ,
               is
               slipt
               away
               ,
               before
               men
               can
               come
               to
               know
               why
               they
               lived
               .
            
          
           
             It
             is
             true
             ,
             that
             it
             is
             their
             own
             fault
             that
             causeth
             all
             these
             
             inconveniencies
             :
             but
             it
             s
             as
             true
             ,
             
             that
             their
             disease
             doth
             need
             a
             cure
             ,
             for
             which
             it
             concerneth
             them
             to
             seek
             out
             .
             The
             life
             of
             man
             is
             held
             upon
             a
             constant
             uncertainty
             ,
             and
             no
             man
             is
             sure
             to
             live
             another
             year
             :
             and
             therefore
             we
             have
             need
             of
             precepts
             so
             plain
             as
             may
             be
             easily
             and
             quickly
             learnt
             ,
             that
             we
             may
             be
             always
             ready
             ,
             if
             death
             shall
             call
             us
             to
             an
             account
             .
             I
             confess
             that
             what
             I
             have
             transcribed
             from
             nature
             is
             very
             plain
             there
             ,
             to
             one
             that
             already
             understandeth
             it
             :
             but
             whether
             the
             diseased
             blindness
             of
             the
             world
             do
             not
             need
             yet
             something
             plainer
             ,
             let
             experience
             determine
             .
          
           
             §
             .
             6.
             
             
               That
               which
               would
               be
               sufficient
               for
               a
               sound
               understanding
               and
               will
               ,
               is
               not
               sufficient
               to
               a
               darkned
               diseased
               mind
               and
               heart
               ,
               such
               as
               experience
               telleth
               us
               is
               found
               throughout
               the
               world
               .
            
          
           
             To
             true
             reason
             which
             is
             at
             liberty
             ,
             and
             not
             enthralled
             by
             sensuality
             and
             error
             ,
             the
             light
             of
             nature
             might
             have
             a
             sufficiency
             to
             lead
             men
             up
             to
             the
             love
             of
             God
             ,
             and
             a
             life
             of
             holiness
             :
             But
             experience
             telleth
             us
             ,
             that
             the
             reason
             of
             the
             world
             is
             darkned
             ,
             and
             captivated
             by
             sensuality
             ,
             and
             that
             few
             men
             can
             well
             use
             their
             own
             faculties
             .
             And
             such
             eyes
             need
             spectacles
             ,
             such
             criples
             need
             crutches
             ;
             yea
             ,
             such
             diseases
             call
             for
             a
             Physician
             .
             Prove
             once
             that
             the
             world
             is
             not
             diseased
             ,
             and
             then
             we
             will
             confess
             that
             their
             natural
             food
             may
             serve
             the
             turn
             ,
             without
             any
             other
             diet
             or
             Physick
             .
          
           
             §
             .
             7.
             
             
               When
               I
               have
               by
            
             natural
             Reason
             
               silenced
               all
               my
               doubts
               about
               the
               Life
               to
               come
               ,
               I
               yet
               find
               in
               my self
               an
               uncouth
               unsatisfactory
               kind
               of
               apprehension
               of
               my
               future
               state
               ,
               till
               I
               look
               to
               supernatural
               evidence
               :
               which
               I
               perceive
               is
               from
               a
               double
               cause
               .
               1.
               
               Because
               a
               Soul
               in
               flesh
               ,
               would
               fain
               have
               such
               apprehension
               as
               participateth
               of
               sense
               .
               2.
               
               And
               we
               are
               so
               conscious
               of
               our
               ignorance
               ,
               that
               we
               are
               apt
               still
               to
               suspect
               our
               own
               understandings
               ,
               even
               when
               we
               have
               nothing
               to
               say
               against
               the
               conclusion
               .
            
          
           
             What
             I
             have
             said
             in
             the
             first
             part
             of
             this
             Book
             ,
             doth
             so
             fully
             satisfie
             my
             Reason
             ,
             as
             that
             I
             have
             nothing
             to
             say
             against
             it
             ,
             which
             I
             cannot
             easily
             discern
             to
             be
             unsound
             :
             and
             yet
             for
             all
             that
             ,
             when
             I
             think
             of
             another
             world
             ,
             by
             the
             help
             of
             this
             natural
             light
             alone
             ,
             I
             am
             rather
             amazed
             than
             satisfi'd
             ;
             and
             am
             ready
             to
             think
             ,
             [
             All
             this
             seemeth
             true
             ,
             and
             I
             have
             nothing
             of
             weight
             to
             say
             against
             it
             ;
             but
             alas
             how
             poor
             and
             uncertain
             a
             thing
             is
             man's
             understanding
             !
             how
             many
             are
             deceived
             in
             things
             that
             seem
             as
             undeniable
             to
             them
             !
             How
             
             know
             I
             what
             one
             particular
             may
             be
             unseen
             by
             me
             ,
             which
             would
             change
             my
             judgment
             ,
             and
             better
             inform
             me
             in
             all
             the
             rest
             ?
             If
             I
             could
             but
             see
             the
             world
             which
             I
             believe
             ,
             or
             at
             least
             but
             speak
             with
             one
             who
             had
             been
             there
             ,
             or
             gave
             me
             sensible
             evidence
             of
             his
             veracity
             ,
             it
             would
             much
             confirm
             me
             .
             ]
             Sense
             hath
             got
             so
             much
             mastery
             in
             the
             Soul
             ,
             that
             we
             have
             much
             ado
             to
             take
             any
             apprehension
             for
             sure
             and
             satisfactory
             ,
             which
             hath
             not
             some
             great
             correspondency
             with
             sense
             .
             This
             is
             not
             well
             :
             But
             it
             is
             a
             disease
             which
             sheweth
             the
             need
             of
             a
             Physician
             ,
             and
             of
             some
             other
             satisfying
             light
             .
          
           
             §
             .
             8.
             
             
               While
               we
               are
               thus
               scopt
               in
               our
               way
               by
               tediousness
               ,
               difficulty
               ,
               and
               a
               subjective
               uncertainty
               about
               the
            
             end
             and
             duty
             
               of
               man
               ,
               the
               flesh
               is
               still
               active
               ,
               and
               sin
               encreaseth
               and
               gets
               advantage
               ,
               and
               present
               things
               are
               still
               in
               their
               deceiving
               power
               ;
               and
               so
               the
               Soul
               groweth
               worse
               and
               worse
               .
            
          
           
             
             §
             .
             9.
             
             
               The
               Soul
               being
               thus
               vitiated
               and
               perverted
               by
               sin
               ,
               is
               so
               partial
               ,
               slothful
               ,
               negligent
               ,
               unwilling
               ,
               superficial
               ,
               deceitful
               ,
               and
               ●us●d●n
               in
               its
               studies
               ,
               that
               if
               the
               evidences
               of
               life
               everlasting
               bes●
               ,
               and
               clear
               ,
               and
               satisfying
               to
               others
               ,
               it
               will
               over-look
               them
               ,
               or
               not
               perceive
               their
               certainty
               .
            
          
           
             §
             .
             10.
             
             
               Though
               it
               be
               most
               evident
               by
               common
               experience
               ,
               that
               the
               nature
               of
               man
               is
               lamentably
               depraved
               ,
               and
               that
               sin
               doth
               over-spread
               the
               world
               ;
               yet
            
             how
             
               it
               entred
               ,
               and
            
             when
             ,
             
               or
               which
               of
               our
               progenitors
               was
               the
               first
               transgressor
               and
               cause
               ,
               no
               natural
               light
               doth
               fully
               or
               satisfactorily
               acquaint
               me
               .
            
          
           
             §
             .
             11.
             
             
               And
               though
               Nature
               tell
               me
               that
               God
               cannot
               damn
               or
               hate
               a
               Soul
               that
               truly
               loveth
               him
               ,
               and
               is
               sanctified
               ,
               yet
               doth
               it
               not
               shew
               me
               a
               means
               that
               is
               likely
               considerably
               to
               prevail
               to
               sanctifie
               Souls
               ,
               and
               turn
               them
               from
               the
               love
               of
               present
               transitory
               things
               ,
               to
               the
               love
               of
               God
               and
               Life
               eternal
               .
            
          
           
             Though
             there
             be
             in
             nature
             the
             discovery
             of
             sufficient
             Reasons
             and
             Motives
             to
             do
             it
             ,
             
             where
             Reason
             is
             not
             in
             captivity
             ;
             yet
             how
             unlikely
             they
             are
             to
             prevail
             with
             others
             ,
             both
             Reason
             and
             Experience
             fully
             testifie
             .
          
           
             §
             .
             12.
             
             
               And
               whereas
               God's
               special
               mercy
               and
               grace
               is
               necessary
               to
               so
               great
               a
               change
               and
               cure
               ,
               and
               this
               grace
               is
               forfeited
               by
               sin
               ,
               and
               every
               sin
               deserveth
               more
               punishment
               ,
               and
               this
               sin
               and
               punishment
               must
               be
               so
               far
               forgiven
               before
               God
               can
               give
               us
               that
               grace
               which
               we
               have
               forfeited
               ,
               Nature
               doth
               not
               satisfactorily
               teach
               me
               ,
               how
               God
               is
               so
               far
               reconciled
               to
               Man
               ,
               nor
               how
               
               the
               forgiveness
               of
               sin
               may
               be
               by
               us
               so
               far
               procured
               .
            
             
          
           
             §
             .
             13.
             
             
               And
               where
               as
               I
               see
               at
               once
               in
               the
               world
               ,
               both
               the
               a●o●ing
               of
               sin
               ,
               which
               deserveth
               damnation
               ,
               and
               the
               abounding
               of
               mercy
               to
               these
               that
               are
               under
               such
               deserts
               ;
               I
               am
               not
               satisfi'd
               by
               the
               halt
               of
               Nature
               ,
               how
               God
               is
               so
               far
               reconciled
               ,
               and
               the
               ends
               of
               Government
               and
               Justice
               attained
               ,
               as
               to
               deal
               with
               the
               world
               so
               contrary
               to
               its
               deserts
               .
            
          
           
             §
             .
             14.
             
             
               And
               while
               I
               am
               in
               this
               doubt
               of
               God's
               reconciliation
               ,
               I
               am
               ready
               still
               to
               fear
               ,
               list
               present
               forbearance
               and
               mercy
               ●rt
               a●i●val
               ,
               and
               will
               end
               at
               last
               in
               greater
               misery
               :
               However
               I
               find
               it
               hard
               ▪
               if
               not
               impossible
               ,
               to
               come
               to
               any
               certainty
               of
               〈◊〉
               pardon
               and
               salvation
               .
            
          
           
             §
             .
             15.
             
             
               And
               while
               I
               am
               thus
               uncertain
               of
               pardon
               and
               the
               love
               of
               God
               ,
               it
               must
               needs
               make
               it
               an
               insuperable
               difficulty
               to
               me
               ,
               to
               love
               God
               above
               my self
               and
               all
               things
               :
               for
               to
               love
               a
               God
               that
               I
               think
               will
               damn
               me
               ,
               or
               most
               probably
               may
               do
               it
               ,
               for
               ought
               I
               know
               is
               a
               thing
               that
               man
               can
               hardly
               do
               .
            
          
           
             §
             .
             16.
             
             
             
               And
               therefore
               I
               cannot
               see
               how
               the
               guilty
               world
               can
               be
               sanctifi'd
               ,
               nor
               brought
               to
               forsake
               the
               sin
               and
               vanities
               which
               they
               love
               ,
               as
               long
               as
               God
               ,
               whom
               they
               must
               turn
               to
               by
               love
               ,
               doth
               seem
               so
               unlovely
               to
               them
               .
            
          
           
             §
             .
             17.
             
             
               And
               every
               temptation
               from
               present
               pleasure
               ,
               commodity
               or
               honour
               ,
               will
               be
               like
               to
               prevail
               ,
               while
               the
               love
               of
               God
               ,
               and
               the
               happiness
               to
               come
               ,
               are
               so
               dark
               and
               doubtful
               ,
               to
               guilty
               ,
               misgiving
               ignorant
               Souls
               .
            
          
           
             §
             .
             18.
             
             
               Nor
               can
               I
               see
               by
               Nature
               how
               a
               sinner
               can
               live
               comfortably
               in
               the
               world
               ,
               for
               want
               of
               clearer
               assurance
               of
               his
               future
               happiness
               .
            
          
           
             For
             if
             he
             do
             but
             say
             as
             poor
             
               Seneca
               ,
               Cicero
            
             ,
             and
             others
             such
             .
             
               [
               Its
               most
               like
               that
               there
               is
               another
               life
               for
               us
               ,
               but
               we
               are
               not
               sure
               ]
            
             it
             will
             both
             abate
             their
             comfort
             in
             the
             fore-thoughts
             of
             it
             ,
             and
             tempt
             them
             to
             venture
             upon
             present
             pleasure
             ,
             for
             fear
             of
             losing
             all
             :
             And
             if
             they
             were
             never
             so
             confident
             of
             the
             life
             to
             come
             ,
             and
             had
             no
             assurance
             of
             their
             own
             part
             in
             it
             ,
             as
             not
             knowing
             whether
             their
             sins
             be
             pardoned
             ,
             still
             their
             comfort
             in
             it
             would
             be
             small
             .
             And
             the
             world
             can
             give
             them
             no
             more
             than
             is
             proportionable
             to
             so
             small
             and
             momentany
             a
             thing
             .
          
           
             §
             .
             19.
             
             
               Nor
               do
               I
               see
               in
               Nature
               any
               full
               and
               suitable
               support
               against
               the
               pain
               and
               fears
               of
               sufferings
               and
               death
               ,
               while
               
               men
               doubt
               of
               that
               which
               should
               support
               them
               .
            
          
           
             §
             .
             20.
             
             
               I
               must
               therefore
               conclude
               ,
               that
               the
               Light
               and
               Law
               of
               Nature
               ,
               which
               was
               suitable
               to
               uncorrupted
               reason
               ,
               and
               will
               ,
               and
               to
               an
               undepraved
               mind
               ,
               is
               too
               insufficient
               to
               the
               corrupted
               ,
               vitiated
               guilty
               world
               ;
               and
               that
               there
               is
               a
               necessity
               of
               some
               recovering
               medicinal
               Revelation
               .
            
          
           
             Which
             forced
             the
             very
             Heathens
             to
             fly
             to
             Oracles
             ,
             Idols
             ,
             Sacrifices
             ,
             and
             Religious
             Propitiations
             of
             the
             gods
             ;
             there
             being
             scarce
             any
             Nation
             which
             had
             not
             some
             such
             thing
             :
             though
             they
             used
             them
             ,
             not
             only
             uneffectually
             ,
             but
             to
             the
             increase
             of
             their
             sin
             ,
             and
             strengthning
             their
             presumption
             ;
             (
             as
             too
             many
             poor
             ignorant
             Christians
             now
             do
             their
             Masses
             and
             other
             such
             formalities
             and
             superstitions
             .
             )
             But
             as
             Arnobius
             saith
             ,
             (
             
               adv
               .
               Gentes
               ,
               l.
            
             7.
             )
             
               Crescit
               enim
               multitudo
               peccantium
               ,
               cum
               redimendi
               peccati
               spes
               datur
               :
               &
               facile
               itur
               ad
               culpas
               ,
               ubi
               est
               venalis
               ignoscentium
               gratia
               .
            
             He
             that
             hopeth
             to
             purchase
             forgiveness
             with
             mony
             ,
             or
             sacrifices
             ,
             or
             ways
             of
             cost
             ,
             will
             strive
             rather
             to
             be
             rich
             than
             to
             be
             innocent
             .
          
        
         
           
             CHAP.
             II.
             Of
             the
             several
             Religions
             which
             are
             in
             the
             world
             .
          
           
             HAving
             finished
             my
             enquiries
             into
             the
             state
             and
             book
             of
             Nature
             ,
             I
             found
             it
             my
             duty
             to
             enquire
             what
             
               other
               men
            
             thought
             in
             the
             world
             ,
             and
             what
             were
             the
             reasons
             of
             their
             several
             beliefs
             ,
             that
             if
             they
             knew
             more
             than
             I
             had
             discovered
             (
             by
             what
             means
             soever
             )
             I
             might
             become
             partaker
             of
             it
             .
          
           
             §
             .
             1.
             
             
               And
               first
               I
               find
               that
               all
               the
               world
               ,
               except
               those
               called
               Heathens
               ,
               are
               conscious
               of
               the
               necessity
               of
               supernatural
               Revelation
               ;
               yea
               ,
               the
               Heathens
               themselves
               have
               some
               common
               apprehension
               of
               it
               .
            
          
           
             §
             .
             2.
             
             
               Four
               sorts
               of
               Religions
               I
               find
               only
               considerable
               upon
               earth
               :
               The
               meer
               Naturalists
               ,
               called
               commonly
               Heathens
               and
               Idolaters
               :
               The
               Jews
               :
               The
               Mahometans
               :
               and
               the
               Christians
               .
               The
               Heathens
               by
               their
               Oracles
               ,
               Augures
               and
               Aruspices
               ,
               confess
               the
               necessity
               of
               some
               supernatural
               light
               ;
               and
               the
               very
               Religion
               of
               all
               the
               rest
               consisteth
               in
               it
               .
            
          
           
           
             I.
             §
             .
             3.
             
             
               As
               for
               the
               Heathens
               ,
               I
               find
               this
               much
               good
               among
               them
               :
               That
               some
               of
               them
               have
               had
               a
               very
               great
               care
               of
               their
               Souls
               :
               and
               many
               have
               used
               exceeding
               industry
               in
               seeking
               after
               knowledge
               ,
               especially
               in
               the
               mysteries
               of
               the
               works
               of
               God
               ;
               and
               some
               of
               them
               have
               bent
               their
               minds
               higher
               to
               know
               God
               ,
               and
               the
               invisible
               worlds
               :
               That
               they
               commonly
               thought
               that
               there
               is
               a
               Life
               of
               Retribution
               after
               death
               ;
               and
               among
               the
               wisest
               of
               them
               ,
               the
               summe
               of
               that
               is
               to
               be
               found
               (
               though
               confusedly
               )
               which
               I
               have
               laid
               down
               in
               the
               first
               Part
               of
               this
               Book
               .
            
          
           
             Especially
             in
             
               Seneca
               ,
               Cicero
               ,
               Plutarch
               ,
               Plato
               ,
               Plotinus
               ,
            
             
             
               Jamblicus
               ,
               Proclus
               ,
               Porphyry
               ,
               Julian
            
             the
             Apostate
             ,
             
               Antoninus
               ,
               Epectetus
               ,
               Arrian
            
             ,
             &c.
             
             And
             for
             their
             Learning
             ,
             and
             Wisdom
             ,
             and
             Moral
             Virtues
             ,
             the
             Christian
             Bishops
             carried
             themselves
             respectfully
             to
             many
             of
             them
             ,
             (
             as
             Basil
             to
             Libanius
             ,
             &c.
             )
             And
             in
             their
             days
             many
             of
             their
             Philosophers
             were
             honoured
             by
             the
             Christian
             Emperours
             ,
             or
             at
             least
             by
             the
             inferiour
             Magistrates
             and
             Christian
             people
             ,
             who
             judged
             that
             so
             great
             worth
             deserved
             honour
             ,
             and
             that
             the
             confession
             of
             so
             much
             Truth
             ,
             deserved
             answerable
             love
             ;
             especially
             
               Aedesius
               ,
               Julianus
               ,
               Cappadox
               ,
               Proaeresius
               ,
               Maximus
               ,
               Libanius
               ,
               Acacius
               ,
               Chrysanthus
               ,
            
             &c.
             
             And
             the
             Christians
             ever
             since
             have
             made
             great
             use
             of
             their
             Writings
             in
             their
             Schools
             ;
             especially
             of
             Aristotle's
             and
             Plato's
             with
             their
             followers
             .
          
           
             §
             .
             4.
             
             
               And
               I
               find
               that
               the
               Idolatry
               of
               the
               wisest
               of
               them
               was
               not
               so
               foolish
               as
               that
               of
               the
               Vulgar
               ;
               but
               they
               thought
               that
               the
               Vniverse
               was
               one
               animated
               world
               ,
               and
               that
               the
               Vniversal
               Soul
               was
               the
               only
               Absolute
               Sovereign
               God
               ,
               whom
               they
               described
               much
               like
               as
               Christians
               do
               :
               and
               that
               the
               Sun
               ,
               and
               Stars
               ,
               and
               Earth
               ,
               and
               each
               particular
               Orb
               ,
               was
               an
               individual
            
             Animal
             ,
             
               part
               of
               the
               Vniversal
               world
               ,
               and
               besides
               the
               Vniversal
               ,
               had
               each
               one
               a
               subordinate
               particular
               Soul
               ,
               which
               they
               worshipped
               as
               a
               subordinate
               particular
               Deity
               ,
               as
               some
               Christians
               do
               the
               Angels
               .
               And
               their
               Images
               they
               set
               up
               for
               such
               representations
               ,
               by
               which
               they
               thought
               these
               gods
               delighted
               to
               be
               remembred
               ,
               and
               instrumentally
               to
               exercise
               their
               virtues
               for
               the
               help
               of
               earthly
               mortals
               .
            
          
           
             §
             .
             5.
             
             
               I
               find
               that
               except
               these
               Philosophers
               ,
               and
               very
               few
               more
               ,
               the
            
             generality
             
               of
               the
               Heathens
               were
               and
               are
               foolish
               Idolaters
               ,
               and
               ignorant
               ,
               sensual
               brutish
               men
               .
            
          
           
             At
             this
             day
             through
             the
             world
             ,
             they
             are
             that
             sort
             of
             men
             
             that
             are
             likest
             unto
             Beasts
             ,
             
             except
             some
             few
             at
             
               Siam
               ,
               China
            
             ,
             the
             
               Indian
               Bannians
            
             ,
             the
             Japonians
             ,
             the
             Ethnick
             Persians
             ,
             and
             a
             few
             more
             .
             The
             greatest
             deformity
             of
             Nature
             is
             among
             them
             :
             the
             least
             of
             sound
             knowledge
             ,
             true
             policy
             ,
             civility
             and
             piety
             is
             among
             them
             .
             Abominable
             wickedness
             doth
             no
             where
             so
             much
             abound
             .
             So
             that
             if
             the
             doctrin
             and
             judgment
             of
             these
             may
             be
             judged
             of
             by
             the
             effect
             ,
             it
             is
             most
             insufficient
             to
             heal
             the
             diseased
             world
             ,
             and
             reduce
             man
             to
             holiness
             ,
             sobriety
             and
             honesty
             .
          
           
             §
             .
             6.
             
             
               I
               find
               that
               these
               few
               among
               the
               Heathens
               who
               attain
               to
               more
               knowledge
               in
               the
               things
               which
               concern
               man's
               duty
               and
               happiness
               than
               the
               rest
               ,
               do
               commonly
               destroy
               all
               again
               by
               the
               mixture
               of
               some
               dot●ges
               and
               impious
               conceits
               .
            
          
           
             
             The
             Literali
             in
             China
             exel
             in
             many
             things
             ,
             but
             besides
             abundance
             of
             ignorance
             in
             Philosophy
             ,
             they
             destroy
             all
             by
             denying
             the
             immortality
             of
             the
             Soul
             ,
             and
             affirming
             rewards
             and
             punishments
             to
             be
             only
             in
             this
             life
             ,
             or
             but
             a
             little
             longer
             .
             At
             least
             ,
             none
             but
             the
             Souls
             of
             the
             good
             (
             say
             some
             of
             them
             )
             survive
             :
             and
             though
             they
             confess
             One
             God
             ,
             they
             give
             him
             no
             solemn
             worship
             .
             Their
             Sect
             called
             Sciequia
             or
             Sciacca
             ,
             is
             very
             clear
             for
             
               the
               Vnity
               of
               the
               Godhead
               ,
               the
               joys
               of
               Heaven
               ,
               and
               the
               torments
               of
               Hall
               ,
            
             with
             some
             umbrage
             of
             the
             Trinity
             ,
             &c.
             
             But
             they
             blot
             all
             with
             the
             Pythagorean
             fopperies
             ,
             affirming
             these
             Souls
             which
             were
             in
             joy
             or
             misery
             ,
             after
             a
             certain
             space
             to
             be
             sent
             again
             into
             Bodies
             ,
             and
             so
             to
             continue
             through
             frequent
             changes
             to
             eternity
             :
             to
             say
             nothing
             of
             the
             wickedness
             of
             their
             lives
             .
             Their
             third
             Sect
             called
             Lauru
             is
             not
             worth
             the
             naming
             ,
             as
             being
             composed
             of
             fopperies
             ,
             and
             sorceries
             ,
             and
             impostures
             .
             All
             the
             Japonian
             Sects
             also
             make
             the
             
               world
               to
               be
               eternal
            
             ,
             and
             
               Souls
               to
               be
               perpetuated
               through
               infinite
               transmigrations
               .
            
             The
             Siamenses
             ,
             who
             seem
             the
             best
             of
             all
             ,
             and
             nearest
             to
             Christians
             ,
             have
             many
             fopperies
             ,
             and
             worship
             the
             Devil
             for
             fear
             ,
             as
             they
             do
             God
             for
             love
             .
             The
             
               Indian
               Bramenes
            
             ,
             or
             Bannians
             ,
             also
             have
             the
             Pythagorean
             errors
             ,
             and
             place
             their
             piety
             in
             redeeming
             Bruits
             ,
             because
             they
             have
             Souls
             which
             
             sometimes
             were
             humane
             .
             The
             Persians
             dispersed
             in
             India
             ,
             who
             confess
             
               God
               ,
               and
               Heaven
               ,
               and
               Hell
               ,
            
             yet
             think
             that
             these
             are
             but
             of
             a
             thousand
             years
             duration
             .
             And
             it
             is
             above
             a
             thousand
             years
             since
             they
             believed
             ,
             that
             the
             world
             should
             continue
             but
             a
             thousand
             years
             ,
             and
             then
             Souls
             be
             released
             from
             Hell
             ,
             and
             a
             new
             world
             made
             .
          
           
             §
             .
             7.
             
             
               Their
               great
               darkness
               and
               uncertainties
               appear
               by
               the
               innumerable
               sects
               and
               differences
               which
               are
               among
               them
               ;
               which
               are
               incomparably
               more
               numerous
               ,
               than
               all
               that
               are
               found
               in
               all
               parties
               in
               the
               world
               besides
               .
            
          
           
             I
             need
             not
             tell
             you
             of
             the
             288
             Sects
             or
             Opinions
             
               de
               summo
               bono
            
             ,
             which
             Varro
             said
             was
             in
             his
             days
             :
             The
             difference
             which
             you
             may
             find
             in
             
               Laertius
               ,
               Hesechius
            
             ,
             and
             others
             ,
             between
             the
             
               Cynicks
               ,
               Peripateticks
               ,
               Academicks
               ,
               Stoicks
               ,
               Scepticks
               ,
               Epicureans
               ,
            
             &c.
             with
             all
             their
             sub-divisions
             ,
             are
             enow
             .
             In
             Japan
             ,
             the
             twelve
             Sects
             ,
             have
             their
             subdivisions
             .
             In
             China
             ,
             the
             three
             general
             Sects
             ,
             have
             so
             many
             subdivisions
             ,
             that
             Varenius
             saith
             of
             them
             ,
             
               [
               Singuli
               fontes
               Iabentibus
               paulatim
               seculis
               ,
               à
               fraudum
               magistris
               in
               tot
               maeandros
               derivati
               sunt
               ,
               ut
               sub
               triplici
               nomine
               trecentae
               mihi
               sectae
               inter
               se
               discrepantes
               numerari
               posse
               videantur
               :
               sed
               &
               hae
               quotidianis
               incrementis
               augentur
               ,
               &
               in
               pejus
               ruunt
               .
               ]
               Petrus
               Texeica
            
             saith
             of
             the
             
               Indians
               ,
               [
               In
               Regno
               Gazeratensivarii
               sunt
               ritus
               &
               sectae
               incolarum
               ,
               &
               quod
               mirum
               ,
               vix
               familiam
               invenias
               in
               qua
               omnes
               congruant
               :
               alii
               comedunt
               carnem
               ,
               alii
               nequaquam
               ;
               alii
               comedunt
               quidem
               ,
               sed
               non
               mactant
               animalia
               :
               alii
               nonnulla
               tantum
               animalia
               comedunt
               ;
               alii
               tantum
               pisces
               ;
               alii
               tantum
               lac
               &
               herbas
               ,
               &c.
               Johan
               .
               a
               Twist
               .
            
             saith
             of
             the
             
               Indian
               Bramenes
               ,
               Numerantur
               sectae
               praecipui
               nominis
               octoginta
               tres
               :
               sed
               praeter
               has
               minus
               illustrium
               magna
               est
               multitudo
               ,
               ita
               ut
               singulae
               familiae
               peculiarem
               fere
               foveant
               religionem
               .
            
             It
             were
             endless
             to
             speak
             of
             all
             the
             Sects
             in
             Africa
             and
             America
             ;
             to
             say
             nothing
             of
             the
             beastly
             part
             of
             them
             in
             Brasil
             ,
             the
             
               Cape
               of
               good
               hope
            
             ,
             that
             is
             ,
             Soldania
             ,
             and
             the
             Islands
             of
             Cannibals
             ,
             who
             know
             no
             God
             ,
             (
             nor
             Government
             ,
             nor
             Civility
             some
             of
             them
             .
             )
             They
             are
             not
             only
             of
             as
             many
             minds
             as
             countries
             ,
             but
             of
             a
             multitude
             of
             sects
             in
             one
             and
             the
             same
             country
             .
          
           
             §
             .
             8.
             
             
               I
               find
               not
               my self
               called
               or
               enabled
               to
               judge
               all
               these
               people
               as
               to
               their
               final
               state
               ,
               but
               only
               to
               say
               ,
               that
               if
               any
               of
               them
               have
               a
               holy
               heart
               and
               life
               ,
               in
               the
               true
               love
               of
               God
               ,
               they
               shall
               be
               
               saved
               ;
               but
               without
               this
               ,
               no
               form
               of
               Religion
               will
               save
               any
               man
               ,
               be
               it
               never
               so
               right
               .
            
          
           
             §
             .
             9.
             
             
               But
               I
               find
               it
               to
               be
               my
               duty
               to
               love
               them
               for
               all
               the
               good
               which
               is
               in
               them
               ,
               and
               all
               that
               is
               true
               and
               good
               in
               their
               Religion
               ,
               I
               will
               embrace
               :
               and
               because
               it
               is
               so
               defective
               ,
               to
               look
               further
               ,
               and
               try
               what
               I
               can
               learn
               from
               others
               .
            
          
           
             There
             is
             so
             much
             lovely
             in
             a
             
               Cato
               ,
               Cicero
               ,
               Seneca
               ,
               Antonine
               ,
               Epictetus
               ,
               Plutarch
               ,
               &c.
            
             in
             the
             Religions
             of
             Siam
             ,
             in
             the
             dispersed
             Persian
             Ethnicks
             in
             India
             ,
             in
             the
             Bramans
             ,
             or
             Bannians
             of
             India
             ,
             in
             the
             Bonzii
             of
             Japan
             ,
             and
             divers
             others
             in
             China
             and
             else-where
             ,
             that
             it
             obligeth
             us
             not
             only
             to
             love
             them
             benevolently
             ,
             but
             with
             much
             complacence
             .
             And
             as
             I
             will
             learn
             from
             
               Nature
               it self
            
             what
             I
             can
             ,
             so
             also
             from
             these
             Students
             of
             Nature
             .
             I
             will
             take
             up
             nothing
             meerly
             on
             their
             trust
             ,
             nor
             reject
             any
             doctrin
             meerly
             because
             it
             is
             theirs
             ;
             but
             all
             that
             is
             true
             and
             good
             in
             their
             Religions
             ,
             as
             far
             as
             I
             can
             discern
             it
             ,
             shall
             be
             part
             of
             mine
             ;
             and
             because
             I
             find
             them
             so
             dark
             and
             bad
             ,
             I
             will
             betake
             me
             for
             further
             information
             to
             those
             that
             trust
             to
             
               supernatural
               Revelation
            
             ;
             which
             are
             the
             
               Jews
               ,
               Mahumetans
            
             and
             the
             Christians
             ;
             of
             which
             I
             shall
             next
             consider
             a-part
             .
          
           
             
             §
             .
             10.
             
             II.
             
               As
               to
               the
               Religion
               of
               the
               Jews
               ,
               I
               need
               not
               say
               much
               of
               it
               by
               it self
               ;
               the
               Positive
               part
               of
               their
               doctrine
               being
               confessed
               by
               the
               Christians
               and
               Mahumetans
               ,
               to
               be
               of
               Divine
               Revelation
               ;
               and
               the
               negative
               part
               ,
               (
               their
               denying
               of
               Christ
               )
               is
               to
               be
               tryed
               ,
               in
               the
               tryall
               of
               Christianity
               .
            
          
           
             The
             Reasons
             which
             are
             brought
             for
             the
             Christian
             Religion
             ,
             if
             sound
             ,
             will
             prove
             the
             Old
             Testament
             ,
             which
             the
             Jews
             believe
             ;
             it
             being
             part
             of
             the
             Christians
             Sacred
             Book
             :
             And
             the
             same
             reasons
             will
             confute
             the
             Jews
             rejection
             of
             Jesus
             Christ
             .
             
             I
             take
             that
             therefore
             to
             be
             the
             fittest
             place
             to
             treat
             of
             this
             subject
             ,
             when
             I
             come
             to
             the
             proofs
             of
             the
             Christian
             Faith.
             I
             oppose
             not
             what
             they
             have
             from
             God
             :
             I
             must
             prove
             that
             to
             be
             of
             God
             ,
             which
             they
             deny
             .
          
           
             §
             .
             11.
             
             III.
             
               In
               the
               Religion
               of
               the
               Mahumetans
               I
               finde
               much
               good
               ,
            
             viz.
             
               A
               Confession
               of
               one
               only
               God
               ,
               and
               most
               of
               the
               Natural
               parts
               of
               Religion
               ;
               a
               vehement
               opposition
               to
               all
               Idolatry
               ;
               A
               testimony
               to
               the
               Veracity
               of
            
             Moses
             ,
             
               and
               of
               Christ
               ;
               that
               Christ
               is
               the
               Word
               of
               God
               ,
               and
               a
               great
               Prophet
               ,
               and
               the
               Writings
               of
               the
               Apostles
               true
               :
               All
               this
               therefore
               where
               Christianity
               is
               approved
               ,
               must
               be
               embraced
               .
            
          
           
           
             And
             there
             is
             no
             doubt
             but
             God
             hath
             made
             use
             of
             Mahumet
             as
             a
             great
             Scourge
             to
             the
             Idolaters
             of
             the
             World
             ;
             as
             well
             as
             to
             the
             Christians
             who
             had
             abused
             their
             sacred
             priviledges
             and
             blessings
             :
             Whereever
             his
             Religion
             doth
             prevail
             ,
             he
             casteth
             down
             Images
             ,
             and
             filleth
             mens
             mindes
             with
             a
             hatred
             of
             Idols
             ,
             and
             all
             conceit
             of
             multitude
             of
             Gods
             ,
             and
             bringeth
             men
             to
             worship
             one
             God
             alone
             ,
             and
             doth
             that
             by
             the
             sword
             in
             this
             ,
             which
             the
             preaching
             of
             the
             Gospel
             had
             not
             done
             in
             many
             obstinate
             Nations
             of
             Idolaters
             .
          
           
             §
             .
             12.
             
             
               But
               withall
               I
               finde
               a
               Man
               exalted
               as
               the
               chief
               of
               Prophets
               ,
            
             
             
               without
               any
               such
               proof
               as
               a
               wise
               man
               should
               be
               moved
               with
               ;
               and
               an
               Alcoran
               written
               by
               him
               below
               the
               rates
               of
               common
               Reason
               ,
               being
               a
               Rhapsody
               of
               Nonsence
               and
               Confesion
               ;
               and
               many
               false
               and
               impious
               doctrines
               introduced
               ;
               and
               a
               tyrannical
               Empire
               and
               Religion
               twisted
               ,
               and
               both
               erected
               ,
               propagated
               ,
               and
               maintained
               ,
               by
               irrational
               tyrannical
               means
               :
               As
               which
               discharge
               my
               reason
               from
               the
               entertainment
               of
               this
               Religion
               .
            
          
           
             1.
             
             That
             Mahomet
             was
             so
             great
             (
             or
             any
             )
             Prophet
             ,
             is
             neither
             confirmed
             by
             any
             true
             credible
             Miracle
             ,
             nor
             by
             any
             eminency
             of
             Wisdom
             or
             Holiness
             ,
             in
             which
             he
             excelled
             other
             men
             ;
             nor
             any
             thing
             else
             which
             Reason
             can
             judge
             to
             be
             a
             Divine
             attestation
             .
             The
             contrary
             is
             sufficiently
             apparent
             in
             the
             irrationality
             of
             his
             Alcoran
             :
             There
             is
             no
             true
             Learning
             nor
             excellency
             in
             it
             ,
             but
             such
             as
             might
             be
             expected
             among
             men
             of
             the
             more
             incult
             wits
             ,
             and
             barbarous
             education
             :
             There
             is
             nothing
             delivered
             methodically
             or
             rationally
             ,
             with
             any
             evidence
             of
             solid
             understanding
             :
             There
             is
             nothing
             ,
             but
             the
             most
             nauseous
             repetition
             an
             hundred
             times
             over
             of
             many
             simple
             incoherent
             speeches
             ,
             in
             the
             dialect
             of
             a
             drunken
             man
             ;
             sometimes
             against
             Idolaters
             ,
             and
             sometimes
             against
             Christians
             for
             calling
             Christ
             ,
             God
             ;
             which
             all
             set
             together
             seem
             not
             to
             contain
             (
             in
             the
             whole
             Alcoran
             )
             so
             much
             solid
             usefull
             sense
             and
             reason
             as
             one
             leaf
             of
             some
             of
             those
             Philosophers
             whom
             he
             opposeth
             ,
             however
             his
             time
             ,
             had
             delivered
             him
             from
             their
             Idolatry
             ,
             and
             caused
             him
             more
             to
             approach
             the
             Christian
             Faith.
             
          
           
             2.
             
             And
             who
             can
             think
             it
             any
             probable
             sign
             that
             he
             is
             the
             Prophet
             of
             truth
             ,
             whose
             Kingdom
             is
             of
             this
             World
             ,
             erected
             by
             the
             Sword
             ;
             who
             barbarously
             suppresseth
             all
             rational
             
             enquiry
             into
             his
             doctrine
             ,
             and
             all
             disputes
             against
             it
             ,
             all
             true
             Learning
             and
             rational
             helps
             ,
             to
             advance
             and
             improve
             the
             Intellect
             of
             man
             :
             and
             who
             teacheth
             men
             to
             fight
             and
             kill
             for
             their
             Religion
             :
             Certainly
             ,
             the
             Kingdom
             of
             darkness
             is
             not
             the
             Kingdom
             of
             God
             but
             of
             the
             Devil
             :
             And
             the
             friend
             of
             Ignorance
             is
             no
             Friend
             to
             Truth
             ,
             to
             God
             ,
             nor
             to
             mankinde
             :
             And
             it
             is
             a
             sign
             of
             a
             bad
             Cause
             that
             it
             cannot
             endure
             the
             light
             .
             If
             it
             be
             of
             God
             ,
             why
             dare
             they
             not
             soberly
             prove
             it
             to
             us
             ,
             and
             hear
             what
             we
             have
             to
             object
             against
             it
             ,
             that
             Truth
             by
             the
             search
             may
             have
             the
             Victory
             :
             If
             Beasts
             had
             a
             Religion
             it
             would
             be
             such
             as
             this
             .
          
           
             3.
             
             Moreover
             ,
             they
             have
             doctrines
             of
             Polygamy
             ,
             and
             of
             a
             sensual
             kinde
             of
             Heaven
             ,
             and
             of
             murdering
             men
             to
             increase
             their
             Kingdoms
             ,
             and
             many
             the
             like
             ,
             which
             being
             contrary
             to
             the
             light
             of
             Nature
             ,
             and
             unto
             certain
             common
             Truths
             ,
             do
             prove
             that
             the
             Prophet
             and
             his
             doctrine
             are
             not
             of
             God.
             
          
           
             4.
             
             And
             his
             full
             attestation
             to
             Moses
             and
             Christ
             as
             the
             true
             Prophets
             of
             God
             ,
             doth
             prove
             himself
             a
             false
             Prophet
             who
             so
             much
             contradicteth
             them
             ,
             and
             rageth
             against
             Christians
             as
             a
             blood-thirsty
             Enemy
             ,
             when
             he
             hath
             given
             so
             full
             a
             testimony
             to
             Christ
             .
             The
             particulars
             of
             which
             I
             shall
             shew
             anon
             .
          
        
         
           
             CHAP.
             III.
             Of
             the
             CHRISTIAN
             RELIGION
             :
             and
             First
             ,
             What
             it
             is
             .
          
           
             
             §
             .
             1.
             
             IV.
             
               THE
               last
               sort
               of
               Religion
               to
               be
               enquired
               into
               ,
               is
               CHRISTIANITY
               :
               in
               which
               by
               the
               Providence
               of
               God
               I
               was
               educated
               ,
               and
               at
               first
               received
               it
               by
               a
               humane
               Faith
               ,
               upon
               the
               word
               and
               reverence
               of
               my
               Parents
               and
               Teachers
               ,
               being
               unable
               in
               my
               Childhood
               rationally
               to
               try
               its
               grounds
               and
               evidences
               .
            
          
           
             I
             shall
             declare
             to
             the
             Reader
             just
             in
             what
             Order
             I
             have
             received
             the
             Christian
             Religion
             ,
             that
             the
             Inquisition
             being
             the
             more
             clear
             and
             particular
             ,
             the
             satisfaction
             may
             be
             the
             
             greater
             :
             And
             it
             being
             primarily
             for
             my
             own
             use
             that
             I
             draw
             up
             these
             Papers
             ,
             I
             finde
             it
             convenient
             to
             remember
             what
             is
             past
             ,
             and
             to
             insert
             the
             transcript
             of
             my
             own
             experiences
             ;
             
             that
             I
             may
             fully
             try
             whether
             I
             have
             gone
             rationally
             ,
             and
             faithfully
             to
             work
             or
             not
             .
             I
             confess
             ,
             that
             I
             took
             my
             Religion
             at
             first
             upon
             my
             Parents
             word
             :
             And
             who
             could
             expect
             that
             in
             my
             Childhood
             I
             should
             be
             able
             to
             prove
             its
             grounds
             ?
             But
             whether
             God
             owned
             that
             method
             of
             Reception
             ,
             
             by
             any
             of
             his
             inward
             light
             and
             operations
             ,
             and
             whether
             the
             efficacy
             of
             the
             smallest
             beams
             ,
             be
             any
             proof
             of
             the
             truth
             of
             the
             Christian
             Faith
             ,
             I
             leave
             to
             the
             Reader
             ,
             
             and
             shall
             my self
             only
             declare
             the
             naked
             history
             in
             truth
             .
          
           
             §
             .
             2.
             
             
               In
               this
               Religion
               (
               received
               defectively
               both
               as
               to
               Matter
               and
               Grounds
               ,
               )
               I
               found
               a
               Power
               even
               in
               my
               Childhood
               ,
               to
               awe
               my
               Soul
               ,
               and
               check
               my
               sin
               and
               folly
               ,
               and
               make
               me
               carefull
               of
               my
               salvation
               ,
               and
               to
               make
               me
               love
               and
               honour
               true
               wisdom
               and
               holiness
               of
               life
               .
            
          
           
             §
             .
             3.
             
             
               But
               when
               I
               grew
               up
               to
               fuller
               use
               of
               Reason
               ,
               and
               more
               distinctly
               understood
               what
               I
               had
               generally
               and
               darkly
               received
               ,
               the
               power
               of
               it
               did
               more
               surprize
               my
               minde
               ,
               and
               bring
               me
               to
               deeper
               consideration
               of
               spiritual
               and
               everlasting
               things
               :
               It
               humbled
               me
               in
               the
               sense
               of
               my
               sin
               and
               its
               deserts
               :
               and
               made
               me
               think
               more
               sensibly
               of
               a
               Saviour
               :
               It
               resolved
               me
               for
               more
               exact
               Obedience
               to
               God
               ;
               and
               increased
               my
               love
               to
               God
               :
               and
               increased
               my
               love
               to
               persons
               and
               things
               ,
               sermons
               ,
               writings
               ,
               prayers
               ,
               conference
               ,
               which
               relished
               of
               plain
               resolved
               Godliness
               .
            
          
           
             §
             .
             4.
             
             
               In
               all
               this
               time
               I
               never
               doubted
               of
               the
               Truth
               of
               this
               Religion
               ;
               partly
               retaining
               my
               first
               humane
               Belief
               ,
               and
               partly
               awed
               and
               convinced
               by
               the
               intrinsick
               evidence
               of
               its
               proper
               subject
               ,
               end
               ,
               and
               manner
               ;
               and
               being
               taken
               up
               about
               the
               humbling
               and
               reforming
               study
               of
               my self
               .
            
          
           
             §
             .
             5.
             
             
               At
               last
               having
               for
               many
               years
               laboured
               to
               compose
               my
               mind
               and
               life
               ,
               to
               the
               Principles
               of
               this
               Religion
               ,
               I
               grew
               up
               to
               see
               more
               difficulties
               in
               it
               ,
               than
               I
               saw
               before
               :
               And
               partly
               by
               temptations
               ,
               and
               partly
               by
               an
               inquisitive
               mind
               ,
               which
               was
               wounded
               with
               uncertainties
               and
               could
               not
               contemptuosly
               or
               carelesly
               cast
               off
               the
               doubts
               which
               I
               was
               not
               able
               to
               resolve
               ,
               I
               resumed
               afresh
               the
               whole
               inquiry
               ,
               and
               resolved
               to
               make
               as
               faithfull
               a
               search
               into
               the
               nature
               and
               grounds
               of
               this
               Religion
               ,
               as
               if
               I
               had
               never
               been
               baptized
               into
               it
               .
            
          
           
           
             The
             first
             thing
             I
             studyed
             was
             ,
             the
             Matter
             of
             
               Christianity
               ,
               What
               it
               is
            
             ?
             and
             the
             next
             was
             the
             evidence
             and
             certainty
             of
             it
             :
             of
             which
             I
             shall
             speak
             distinctly
             .
          
           
             §
             .
             6.
             
             
               The
               Christian
               Religion
               is
               to
               be
               considered
               ,
            
             1.
             
             In
             its
             self
             ,
             
               as
               delivered
               by
               God.
            
             2.
             
             
               In
               its
            
             Reception
             and
             Practice
             by
             men
             
               professing
               it
               .
               In
            
             its
             self
             
               it
               is
            
             Perfect
             ,
             
               but
               not
               so
               easily
               discernable
               by
               a
               stranger
               ;
               In
               the
            
             Practisers
             
               it
               is
            
             imperfect
             
               here
               in
               this
               life
               ;
               but
               more
            
             discernable
             
               by
               men
               that
               cannot
               so
               quickly
               understand
               the
            
             Principles
             ;
             
               and
               more
               forcibly
               constraineth
               them
               to
               perceive
               its
               holyness
               and
               worth
               ;
               Where
               it
               is
               indeed
               sincerely
               practised
               :
               And
               is
               most
               dishonoured
               and
               misunderstood
               through
               the
               wickedness
               of
               Hypocrites
               who
               profess
               it
               .
            
          
           
             
             As
             the
             Impress
             on
             the
             Wax
             doth
             make
             the
             Image
             more
             discernable
             than
             the
             Sculpture
             on
             the
             Seal
             ;
             but
             the
             Sculpture
             is
             true
             and
             perfect
             ,
             when
             many
             accidents
             may
             render
             the
             Impressed
             image
             imperfect
             and
             faulty
             :
             So
             is
             it
             in
             this
             case
             .
             To
             a
             diligent
             Enquirer
             ,
             Christianity
             is
             best
             known
             in
             its
             Principles
             delivered
             by
             Christ
             the
             Author
             of
             it
             :
             and
             indeed
             is
             
               no
               otherwise
               perfectly
            
             known
             ;
             because
             it
             is
             no
             where
             else
             perfectly
             to
             be
             seen
             :
             But
             yet
             it
             is
             much
             more
             visible
             ,
             and
             taking
             with
             unskilfull
             superficial
             Observers
             ,
             in
             the
             
               Professors
               Lives
            
             :
             For
             they
             can
             discern
             the
             good
             or
             evil
             of
             an
             action
             ,
             who
             perceive
             not
             the
             nature
             of
             the
             Rule
             and
             Precepts
             .
             The
             
               vital
               form
            
             in
             the
             Rose-tree
             is
             the
             most
             excellent
             part
             ;
             but
             the
             beauty
             and
             sweetness
             of
             the
             Rose
             is
             more
             easily
             discerned
             .
             Effects
             are
             most
             sensible
             ,
             but
             causes
             are
             most
             excellent
             .
             And
             yet
             in
             
               some
               respect
            
             the
             Practice
             of
             Religion
             is
             more
             excellent
             than
             the
             Precepts
             ,
             in
             as
             much
             as
             the
             Precepts
             are
             Means
             to
             Practice
             :
             For
             the
             end
             is
             more
             excellent
             than
             the
             Means
             as
             such
             .
             A
             poor
             man
             can
             easilyer
             perceive
             the
             worth
             of
             Charity
             in
             the
             person
             that
             cloatheth
             and
             feedeth
             and
             relieveth
             him
             ,
             than
             the
             worth
             of
             a
             treatise
             or
             sermon
             of
             Charity
             .
             Subjects
             easily
             perceive
             the
             worth
             of
             a
             wise
             ,
             and
             holy
             ,
             and
             just
             ,
             and
             mercifull
             King
             or
             Magistrate
             ,
             in
             his
             actual
             Government
             ,
             who
             are
             not
             much
             taken
             with
             the
             Precepts
             which
             require
             yet
             more
             perfection
             :
             And
             among
             all
             descriptions
             ,
             historical
             Narratives
             ,
             like
             
               Zenophons
               Cyrus
            
             ,
             do
             take
             most
             with
             them
             .
             Doubtless
             ,
             if
             ever
             the
             Professors
             of
             Christianity
             should
             live
             according
             to
             their
             own
             Profession
             ,
             they
             
             would
             thereby
             overcome
             the
             opposition
             of
             the
             World
             ,
             and
             propagate
             their
             Religion
             with
             greatest
             success
             through
             all
             the
             Earth
             .
          
           
             Because
             no
             man
             can
             well
             judge
             of
             the
             Truth
             of
             a
             doctrine
             ,
             till
             he
             first
             know
             
               what
               it
               is
            
             ,
             I
             think
             it
             here
             necessary
             ,
             to
             open
             the
             
               true
               nature
            
             of
             the
             Christian
             Religion
             ,
             and
             tell
             men
             truly
             
               what
               it
               is
            
             :
             Partly
             ,
             because
             I
             perceive
             that
             abundance
             that
             profess
             it
             hypocritically
             ,
             by
             the
             meer
             power
             of
             Education
             ,
             Laws
             and
             Custom
             of
             their
             Countrey
             ,
             do
             not
             understand
             it
             ,
             and
             then
             are
             the
             easilyer
             tempted
             to
             neglect
             or
             contemn
             it
             ,
             or
             forsake
             it
             ,
             if
             strongly
             tempted
             to
             it
             :
             (
             even
             to
             forsake
             that
             which
             indeed
             they
             never
             truely
             received
             )
             .
             And
             because
             its
             possible
             some
             Aliens
             to
             Christianity
             may
             peruse
             these
             lines
             .
             Otherwise
             ,
             were
             I
             to
             speak
             only
             to
             those
             that
             already
             understand
             it
             ,
             I
             might
             spare
             this
             description
             .
          
           
             §
             .
             7.
             
             
               The
               CHRISTIAN
               RELIGION
               containeth
               two
               Parts
               :
            
             1.
             
             
               All
               Theological
               Verities
               which
               are
               of
            
             Natural
             Revelation
             .
             2.
             
             
               Much
               more
               which
               is
            
             supernaturally
             
               revealed
               .
               The
               supernatural
               Revelation
               is
               said
               in
               it
               to
               be
               partly
               written
               by
               God
               ,
               partly
               delivered
               by
               Angels
               ,
               partly
               by
               inspired
               Prophets
               and
               Apostles
               ,
               and
               partly
               by
               Jesus
               Christ
               himself
               in
               person
               .
            
          
           
             §
             .
             8.
             
             The
             supernatural
             
               Revelation
               reciteth
               most
               of
               the
            
             Natural
             ,
             
               because
               the
               searching
               of
               the
               great
               Book
               of
               Nature
               ,
               is
               a
               long
               and
               difficult
               work
               ,
               for
               the
               now-corrupted
               ,
               dark
               and
               slothfull
               minde
               of
               the
               common
               sort
               of
               men
               .
            
          
           
             §
             .
             9.
             
             These
             supernatural
             
               Revelations
               are
               all
               contained
            
             ,
             1.
             
             Most
             copiously
             
               in
               a
               Book
               called
            
             ,
             The
             Holy
             Bible
             ,
             
               or
               Canonical
               Scriptures
            
             .
             2.
             
             More
             summarily
             
               and
               contractedly
               ,
               in
            
             three
             Forms
             ,
             called
             ,
             The
             Belief
             ,
             The
             Lords
             Prayer
             ,
             
               and
               the
            
             Ten
             Commandements
             :
             and
             most
             briefly
             
               and
               summarily
               ,
               in
               a
            
             Sacramental
             Covenant
             :
             
               This
               last
               containeth
            
             all
             the
             Essential
             parts
             most
             briefly
             ;
             
               and
               the
            
             second
             
               somewhat
               fuller
               explaineth
               them
               ;
               and
               the
            
             first
             
               (
               the
               holy
               Scriptures
               )
               containeth
               also
               all
               the
            
             Integral
             parts
             ,
             
               or
               the
               whole
               frame
            
             .
          
           
             §
             .
             10.
             
             
               Some
               of
               the
               present
               Professors
               of
               the
               Christian
               Religion
               ,
               do
               differ
               about
               the
               authority
               of
               some
               few
               Writings
               called
            
             Apocrypha
             ,
             
               whether
               they
               are
               to
               be
               numbred
               with
               the
               Canonical
               Books
               of
               God
               ,
               or
               not
               :
               But
               those
               few
               containing
               in
               them
               no
               considerable
               points
               of
               doctrine
               different
               from
               the
               rest
               ,
               the
               
               controversie
               doth
               not
               very
               much
               concern
               the
               substance
               or
               doctrinal
               matter
               of
               their
               Religion
               .
            
          
           
             §
             .
             11.
             
             
               The
               sacred
               Scriptures
               are
               written
               very
               much
               .
            
             Historically
             ,
             
               the
               Doctrines
               being
               interspersed
               with
               the
               History
               .
            
          
           
             §
             .
             12.
             
             
               This
               sacred
               Volume
               containeth
               two
               Parts
               :
               The
               first
               called
               ,
               The
               Old
               Testament
               ,
               containing
               the
               History
               of
               the
               Creation
               ,
               and
               of
               the
               Deluge
               ,
               and
               of
               the
               Jewish
               Nation
               till
               after
               their
               Captivity
               ;
               As
               also
               their
               Law
               ,
               and
               Prophets
               .
               The
               second
               called
            
             The
             New
             Testament
             ,
             
               containing
               the
               History
               of
               the
               Birth
               ,
               and
               Life
               ,
               and
               Death
               ,
               and
               Resurrection
               ,
               and
               Ascension
               of
               Jesus
               Christ
               ;
               The
               sending
               of
               his
               Apostles
               ,
               the
               giving
               of
               the
               Holy
               Ghost
               ;
               the
               course
               of
               their
               Ministry
               and
               Miracles
               ;
               with
               the
               summ
               of
               the
               doctrine
               preached
               first
               by
               Christ
               ,
               and
               then
               by
               them
               ,
               and
               certain
               Epistles
               of
               theirs
               to
               divers
               Churches
               and
               persons
               more
               fully
               opening
               all
               that
               doctrine
               .
            
          
           
             
             §
             .
             13.
             
             
               The
               summ
               of
               the
               History
               of
               the
               Old
               Testament
               is
               this
            
             :
             
               
                 That
                 in
                 the
                 beginning
                 God
                 created
                 the
                 Heaven
                 and
                 the
                 Earth
                 ,
                 with
                 all
                 things
                 in
                 them
                 :
                 Viz.
                 That
                 having
                 first
                 made
                 the
                 Intellectual
                 superiour
                 part
                 of
                 the
                 World
                 ,
                 and
                 the
                 matter
                 of
                 the
                 Elementary
                 World
                 in
                 an
                 unformed
                 Mass
                 ,
                 he
                 did
                 the
                 first
                 day
                 distinguish
                 or
                 form
                 the
                 active
                 Element
                 of
                 Fire
                 ,
                 and
                 caused
                 it
                 to
                 give
                 light
                 ;
                 The
                 second
                 day
                 he
                 separated
                 the
                 rarified
                 Passive
                 Element
                 called
                 Fire
                 ,
                 expanding
                 it
                 from
                 the
                 Earth
                 upwards
                 to
                 be
                 a
                 separation
                 and
                 medium
                 of
                 action
                 between
                 the
                 superiour
                 and
                 inferiour
                 parts
                 :
                 The
                 third
                 day
                 he
                 separated
                 the
                 rest
                 of
                 the
                 Passive
                 Element
                 ,
                 Earth
                 and
                 Water
                 into
                 their
                 proper
                 place
                 ,
                 and
                 set
                 their
                 bounds
                 ;
                 and
                 made
                 individual
                 Plants
                 ,
                 with
                 their
                 specifick
                 forms
                 ,
                 and
                 virtue
                 of
                 generation
                 .
                 The
                 fourth
                 day
                 he
                 made
                 the
                 Sun
                 ,
                 Moon
                 and
                 Starrs
                 ,
                 for
                 Luminaries
                 to
                 the
                 Earth
                 ;
                 either
                 then
                 forming
                 them
                 ,
                 or
                 then
                 appointing
                 them
                 to
                 that
                 Office
                 (
                 but
                 not
                 revealing
                 their
                 other
                 uses
                 which
                 are
                 nothing
                 to
                 us
                 .
                 )
                 The
                 fifth
                 day
                 he
                 made
                 Fishes
                 and
                 Birds
                 ,
                 with
                 the
                 power
                 of
                 generation
                 .
                 The
                 sixth
                 day
                 he
                 made
                 the
                 terrestrial
                 Animals
                 ,
                 and
                 Man
                 ,
                 with
                 the
                 like
                 generative
                 Power
                 .
                 And
                 the
                 seventh
                 day
                 he
                 appointed
                 to
                 be
                 a
                 Sabbath
                 of
                 Rest
                 ,
                 on
                 which
                 he
                 would
                 be
                 solemnly
                 worshipped
                 by
                 Mankinde
                 as
                 our
                 CREATOR
                 .
                 Having
                 made
                 one
                 Man
                 and
                 one
                 Woman
                 ,
                 in
                 his
                 own
                 Image
                 ,
                 that
                 is
                 with
                 Intellects
                 ,
                 Free-will
                 ,
                 and
                 executive
                 Power
                 ,
                 in
                 wisdom
                 ,
                 holiness
                 ,
                 and
                 aptitude
                 
                 to
                 Obey
                 him
                 ,
                 and
                 with
                 Dominion
                 over
                 the
                 sensitive
                 and
                 vegetative
                 ,
                 and
                 inanimate
                 Creatures
                 ;
                 he
                 placed
                 them
                 in
                 a
                 Garden
                 of
                 pleasure
                 ,
                 wherein
                 were
                 two
                 Sacramental
                 Trees
                 ,
                 one
                 called
                 ,
                 The
                 Tree
                 of
                 Life
                 ,
                 and
                 the
                 other
                 the
                 Tree
                 of
                 Knowledge
                 of
                 Good
                 and
                 Evil
                 :
                 And
                 (
                 besides
                 the
                 Law
                 of
                 Nature
                 )
                 he
                 tryed
                 him
                 only
                 with
                 this
                 positive
                 prohibition
                 ,
                 that
                 he
                 should
                 not
                 eat
                 of
                 the
                 Tree
                 of
                 Knowledge
                 :
                 Whereupon
                 the
                 Devil
                 *
                 (
                 who
                 before
                 this
                 was
                 fallen
                 from
                 his
                 first
                 state
                 of
                 innocency
                 and
                 felicity
                 )
                 took
                 occasion
                 to
                 perswade
                 the
                 Woman
                 that
                 Gods
                 Threatning
                 was
                 not
                 true
                 ;
                 that
                 he
                 meant
                 not
                 as
                 he
                 spake
                 ;
                 that
                 he
                 knew
                 Man
                 was
                 capable
                 of
                 greater
                 Knowledge
                 ,
                 
                 but
                 envyed
                 him
                 that
                 happiness
                 ;
                 and
                 that
                 the
                 eating
                 of
                 that
                 Fruit
                 ,
                 
                 was
                 not
                 the
                 way
                 to
                 death
                 as
                 God
                 had
                 threatned
                 ,
                 but
                 to
                 Knowledge
                 and
                 Exaltation
                 :
                 whereupon
                 the
                 woman
                 seeing
                 the
                 beauty
                 of
                 the
                 Fruit
                 ,
                 and
                 desiring
                 Knowledge
                 ,
                 believed
                 the
                 Devil
                 ,
                 and
                 did
                 eat
                 of
                 that
                 which
                 God
                 forbad
                 :
                 The
                 sin
                 being
                 so
                 hainous
                 for
                 a
                 new-made
                 Rational
                 Creature
                 ,
                 to
                 believe
                 that
                 God
                 was
                 false
                 and
                 bad
                 ,
                 a
                 lyar
                 and
                 envious
                 ,
                 which
                 is
                 indeed
                 the
                 nature
                 of
                 the
                 Devil
                 ,
                 and
                 to
                 depart
                 from
                 his
                 Love
                 and
                 Obedience
                 for
                 so
                 small
                 a
                 matter
                 ,
                 God
                 did
                 in
                 Justice
                 presently
                 sentence
                 the
                 Offenders
                 to
                 punishment
                 :
                 yet
                 would
                 not
                 so
                 lose
                 his
                 new-made
                 Creature
                 ,
                 nor
                 cast
                 off
                 Mankind
                 ,
                 by
                 the
                 full
                 execution
                 of
                 his
                 deserved
                 punishment
                 ;
                 but
                 he
                 resolved
                 to
                 commit
                 the
                 Recovery
                 and
                 Conduct
                 of
                 Mankind
                 to
                 a
                 Redeemer
                 ,
                 who
                 should
                 better
                 perform
                 the
                 work
                 of
                 salvation
                 ,
                 than
                 the
                 first
                 Man
                 Adam
                 had
                 done
                 the
                 work
                 of
                 adhaesion
                 and
                 obedience
                 .
                 This
                 Saviour
                 is
                 the
                 
                   Eternal
                   Wisdom
                   and
                   Word
                   of
                   God
                   ,
                
                 who
                 was
                 in
                 due
                 time
                 to
                 assume
                 the
                 Nature
                 of
                 Man
                 ,
                 and
                 in
                 the
                 mean
                 time
                 to
                 stay
                 the
                 stroke
                 of
                 Justice
                 ,
                 and
                 to
                 be
                 the
                 invisible
                 Law-giver
                 and
                 Guide
                 of
                 Souls
                 ,
                 communicating
                 such
                 measures
                 of
                 mercy
                 ,
                 light
                 ,
                 and
                 spirit
                 ,
                 for
                 their
                 recovery
                 ,
                 as
                 he
                 saw
                 fit
                 .
                 (
                 Of
                 whom
                 more
                 anon
                 )
                 :
                 so
                 that
                 henceforward
                 God
                 did
                 no
                 longer
                 Govern
                 man
                 as
                 a
                 spotless
                 innocent
                 Creature
                 ,
                 by
                 the
                 meer
                 Law
                 of
                 entire-Nature
                 ;
                 but
                 as
                 a
                 lapsed
                 ,
                 guilty
                 ,
                 depraved
                 Creature
                 ,
                 who
                 must
                 be
                 pardoned
                 ,
                 reconciled
                 ,
                 and
                 renewed
                 ,
                 and
                 have
                 Laws
                 and
                 Means
                 made
                 suitable
                 to
                 his
                 corrupted
                 miserable
                 state
                 .
                 
                 Hereupon
                 God
                 published
                 the
                 
                   Promise
                   of
                   a
                   Saviour
                
                 ,
                 to
                 be
                 sent
                 in
                 due
                 time
                 :
                 who
                 should
                 confound
                 
                 the
                 Devil
                 that
                 had
                 accused
                 God
                 of
                 falshood
                 ,
                 and
                 of
                 envying
                 the
                 good
                 of
                 man
                 ,
                 and
                 had
                 by
                 lying
                 murdered
                 mankind
                 ;
                 and
                 should
                 overcome
                 all
                 his
                 deceits
                 and
                 power
                 ,
                 and
                 rescue
                 God's
                 injur'd
                 Honour
                 ,
                 and
                 the
                 Souls
                 of
                 sinners
                 ,
                 and
                 bring
                 them
                 safe
                 to
                 the
                 everlasting
                 blessedness
                 which
                 they
                 were
                 made
                 for
                 .
                 Thus
                 God
                 as
                 man's
                 Redeemer
                 ,
                 (
                 and
                 not
                 only
                 as
                 his
                 Creator
                 )
                 governeth
                 him
                 :
                 He
                 taught
                 Adam
                 first
                 to
                 worship
                 him
                 now
                 by
                 Sacrifice
                 ,
                 both
                 in
                 acknowledgment
                 of
                 the
                 Creator
                 ,
                 and
                 to
                 teach
                 him
                 to
                 believe
                 in
                 ,
                 and
                 expect
                 the
                 Redeemer
                 ,
                 who
                 in
                 his
                 assumed
                 humanity
                 was
                 to
                 become
                 a
                 Sacrifice
                 for
                 sin
                 .
                 This
                 Worship
                 by
                 Sacrifice
                 Adam
                 taught
                 his
                 two
                 sons
                 ,
                 Cain
                 and
                 Abel
                 ;
                 who
                 were
                 the
                 early
                 instances
                 ,
                 types
                 and
                 beginnings
                 of
                 the
                 two
                 sorts
                 of
                 persons
                 which
                 thence-forward
                 would
                 be
                 in
                 the
                 world
                 ;
                 
                 viz.
                 The
                 holy
                 Seed
                 of
                 Christ
                 ,
                 and
                 the
                 wicked
                 Seed
                 of
                 Satan
                 :
                 Cain
                 ,
                 the
                 elder
                 ,
                 (
                 as
                 corruption
                 now
                 is
                 before
                 Regeneration
                 )
                 offering
                 the
                 fruits
                 of
                 his
                 land
                 only
                 to
                 his
                 Creator
                 ;
                 and
                 Abel
                 ,
                 the
                 younger
                 ,
                 sacrificing
                 the
                 firstlings
                 of
                 his
                 flock
                 (
                 of
                 sheep
                 )
                 to
                 his
                 Redeemer
                 ,
                 with
                 a
                 purified
                 mind
                 ;
                 God
                 rejected
                 the
                 offering
                 of
                 Cain
                 ,
                 and
                 accepted
                 the
                 sacrifice
                 of
                 Abel
                 :
                 Whereupon
                 Cain
                 ,
                 in
                 imitation
                 of
                 the
                 Devil
                 ,
                 envied
                 his
                 Brother
                 ,
                 and
                 in
                 envy
                 slew
                 him
                 ,
                 to
                 foretell
                 the
                 world
                 what
                 the
                 corrupted
                 nature
                 of
                 man
                 would
                 prove
                 ,
                 and
                 how
                 malignant
                 it
                 would
                 be
                 against
                 the
                 sanctified
                 ,
                 and
                 what
                 the
                 holy
                 Seed
                 that
                 are
                 accepted
                 of
                 God
                 must
                 look
                 for
                 in
                 this
                 world
                 ,
                 for
                 the
                 hope
                 of
                 an
                 everlasting
                 blessedness
                 with
                 God.
                 After
                 this
                 ,
                 God's
                 patience
                 waited
                 on
                 mankind
                 ,
                 not
                 executing
                 the
                 threatned
                 death
                 upon
                 their
                 bodies
                 ,
                 till
                 they
                 had
                 lived
                 seven
                 or
                 eight
                 or
                 nine
                 hundred
                 years
                 a
                 piece
                 :
                 which
                 mercy
                 was
                 abused
                 to
                 their
                 greater
                 sin
                 ,
                 
                 (
                 the
                 length
                 of
                 their
                 lives
                 occasioning
                 their
                 excessive
                 sensuality
                 ,
                 
                 worldliness
                 ,
                 and
                 contempt
                 of
                 God
                 ,
                 and
                 life
                 eternal
                 )
                 so
                 that
                 the
                 number
                 of
                 the
                 holy
                 Seed
                 was
                 at
                 last
                 so
                 small
                 ,
                 and
                 the
                 wickedness
                 of
                 mankind
                 so
                 great
                 ,
                 that
                 God
                 resolved
                 to
                 drown
                 the
                 world
                 :
                 Only
                 righteous
                 Noah
                 and
                 his
                 family
                 (
                 eight
                 persons
                 )
                 he
                 saved
                 in
                 an
                 Ark
                 ,
                 which
                 he
                 directed
                 him
                 to
                 make
                 ,
                 for
                 the
                 preservation
                 of
                 himself
                 ,
                 and
                 the
                 species
                 of
                 Aereal
                 and
                 Terrestrial
                 Animals
                 .
                 After
                 which
                 Floud
                 ,
                 
                 the
                 earth
                 was
                 peopled
                 in
                 time
                 from
                 Noah
                 ,
                 to
                 whom
                 God
                 gave
                 Precepts
                 of
                 Piety
                 and
                 Justice
                 ,
                 
                 which
                 by
                 tradition
                 came
                 down
                 to
                 his
                 posterity
                 through
                 the
                 world
                 .
                 But
                 still
                 the
                 greater
                 part
                 did
                 corrupt
                 their
                 ways
                 ,
                 and
                 followed
                 Satan
                 ,
                 and
                 the
                 holy
                 Seed
                 was
                 the
                 smaller
                 part
                 :
                 
                 of
                 whom
                 Abraham
                 ,
                 being
                 exemplary
                 in
                 holiness
                 and
                 righteousness
                 ,
                 with
                 his
                 son
                 Isaac
                 ,
                 and
                 his
                 grandson
                 Jacob
                 ,
                 God
                 did
                 in
                 special
                 approbation
                 of
                 their
                 righteousness
                 renew
                 his
                 gracious
                 covenant
                 with
                 them
                 ,
                 and
                 enlarge
                 it
                 with
                 the
                 addition
                 of
                 many
                 temporal
                 blessings
                 ,
                 and
                 special
                 priviledges
                 to
                 their
                 posterity
                 after
                 them
                 ;
                 promising
                 that
                 they
                 should
                 possess
                 the
                 Land
                 of
                 Canaan
                 ,
                 and
                 be
                 to
                 him
                 a
                 peculiar
                 people
                 above
                 all
                 the
                 people
                 of
                 the
                 earth
                 :
                 The
                 children
                 of
                 Jacob
                 being
                 afterward
                 by
                 a
                 famine
                 removed
                 into
                 Egypt
                 ,
                 there
                 multiplied
                 to
                 a
                 great
                 people
                 ;
                 The
                 King
                 of
                 Egypt
                 therefore
                 oppressed
                 them
                 ,
                 and
                 used
                 them
                 as
                 slaves
                 ,
                 
                 to
                 make
                 his
                 brick
                 ,
                 by
                 cruel
                 impositions
                 :
                 Till
                 at
                 last
                 God
                 raised
                 them
                 up
                 Moses
                 for
                 a
                 deliverer
                 ,
                 to
                 whom
                 God
                 committed
                 his
                 message
                 to
                 the
                 King
                 ,
                 and
                 to
                 whom
                 he
                 gave
                 power
                 to
                 work
                 miracles
                 for
                 their
                 deliverance
                 ,
                 and
                 whom
                 he
                 made
                 their
                 Captain
                 to
                 lead
                 them
                 out
                 of
                 Egypt
                 towards
                 the
                 promised
                 Land.
                 Ten
                 times
                 did
                 Moses
                 with
                 Aaron
                 his
                 Brother
                 go
                 to
                 Pharaoh
                 the
                 King
                 in
                 vain
                 ,
                 though
                 each
                 time
                 they
                 wrought
                 publick
                 miracles
                 to
                 convince
                 him
                 ,
                 till
                 at
                 last
                 when
                 God
                 had
                 in
                 a
                 night
                 destroyed
                 all
                 the
                 first-born
                 in
                 the
                 land
                 of
                 
                   Egypt
                   ,
                   Pharaoh
                
                 did
                 unwillingly
                 let
                 the
                 Seed
                 of
                 Jacob
                 (
                 or
                 Israel
                 )
                 go
                 :
                 But
                 repenting
                 quickly
                 ,
                 he
                 pursued
                 after
                 them
                 with
                 his
                 Host
                 ,
                 and
                 overtook
                 them
                 just
                 at
                 the
                 Red-sea
                 ,
                 where
                 God
                 wrought
                 a
                 miracle
                 ,
                 opening
                 the
                 Sea
                 ,
                 which
                 the
                 Israelites
                 past
                 through
                 on
                 dry
                 ground
                 :
                 but
                 the
                 King
                 with
                 his
                 Host
                 ,
                 who
                 were
                 hardned
                 to
                 pursue
                 them
                 ,
                 were
                 all
                 drowned
                 by
                 the
                 return
                 of
                 the
                 waters
                 ,
                 when
                 the
                 Israelites
                 were
                 over
                 .
                 Then
                 Moses
                 led
                 them
                 on
                 in
                 the
                 Wilderness
                 towards
                 the
                 promised
                 Land
                 :
                 
                 but
                 the
                 great
                 difficulties
                 of
                 the
                 Wilderness
                 tempted
                 them
                 to
                 murmuring
                 against
                 him
                 that
                 had
                 brought
                 them
                 thither
                 ,
                 and
                 to
                 unbelief
                 against
                 God
                 ,
                 as
                 if
                 he
                 could
                 not
                 have
                 provided
                 for
                 them
                 :
                 This
                 provoked
                 God
                 to
                 kill
                 many
                 thousands
                 of
                 them
                 by
                 Plagues
                 and
                 Serpents
                 ,
                 and
                 to
                 delay
                 them
                 forty
                 years
                 in
                 that
                 Wilderness
                 ,
                 before
                 he
                 gave
                 them
                 the
                 Land
                 of
                 Promise
                 :
                 so
                 that
                 only
                 two
                 which
                 came
                 out
                 of
                 Egypt
                 (
                 Caleb
                 and
                 Joshua
                 )
                 did
                 live
                 to
                 enter
                 it
                 .
                 But
                 to
                 confute
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 their
                 unbelief
                 ,
                 God
                 wrought
                 many
                 miracles
                 for
                 them
                 in
                 this
                 Wilderness
                 :
                 He
                 caused
                 the
                 Rocks
                 to
                 give
                 them
                 water
                 :
                 He
                 fed
                 them
                 with
                 Manna
                 from
                 above
                 :
                 Their
                 shooes
                 and
                 cloaths
                 did
                 not
                 wear
                 in
                 forty
                 years
                 .
                 In
                 this
                 Wilderness
                 Moses
                 received
                 from
                 God
                 a
                 Law
                 ,
                 by
                 which
                 they
                 were
                 to
                 be
                 governed
                 :
                 In
                 mount
                 Sinai
                 in
                 flames
                 of
                 fire
                 ,
                 with
                 terrible
                 thunder
                 ,
                 God
                 appeared
                 so
                 far
                 to
                 Moses
                 ,
                 as
                 to
                 speak
                 to
                 him
                 ,
                 and
                 instruct
                 him
                 in
                 all
                 that
                 he
                 would
                 have
                 him
                 do
                 ;
                 He
                 gave
                 him
                 the
                 chief
                 part
                 of
                 his
                 Law
                 in
                 two
                 Tables
                 of
                 Stone
                 ,
                 containing
                 Ten
                 Commandments
                 ,
                 engraven
                 thereon
                 by
                 God
                 himself
                 ,
                 (
                 or
                 by
                 Angelical
                 ministration
                 )
                 :
                 The
                 rest
                 he
                 instructed
                 him
                 in
                 by
                 word
                 of
                 voice
                 .
                 Moses
                 was
                 made
                 their
                 Captain
                 ,
                 and
                 Aaron
                 their
                 High
                 Priest
                 ,
                 and
                 all
                 the
                 Forms
                 of
                 God's
                 Worship
                 setled
                 ,
                 with
                 abundance
                 of
                 Laws
                 for
                 Sacrifices
                 and
                 Ceremonies
                 ,
                 to
                 typifie
                 the
                 Sacrifice
                 and
                 Reign
                 of
                 Christ
                 :
                 
                 When
                 Moses
                 and
                 Aaron
                 were
                 dead
                 in
                 the
                 Wilderness
                 ,
                 God
                 chose
                 
                   Joshua
                   ,
                   Moses
                
                 his
                 Servant
                 ,
                 to
                 be
                 their
                 Captain
                 ,
                 who
                 led
                 them
                 into
                 Canaan
                 ,
                 and
                 miraculously
                 conquered
                 all
                 the
                 inhabitants
                 ,
                 and
                 setled
                 Israel
                 in
                 possession
                 of
                 the
                 Land.
                 There
                 they
                 long
                 remained
                 under
                 the
                 government
                 of
                 a
                 Chieftain
                 ,
                 called
                 a
                 Judge
                 ,
                 successively
                 chosen
                 by
                 God
                 himself
                 :
                 
                 Till
                 at
                 last
                 they
                 mutinied
                 against
                 that
                 form
                 of
                 Government
                 ,
                 and
                 desired
                 a
                 King
                 like
                 other
                 Nations
                 :
                 Whereupon
                 God
                 gave
                 them
                 a
                 bad
                 King
                 in
                 displeasure
                 ;
                 but
                 next
                 him
                 he
                 chose
                 David
                 ,
                 a
                 King
                 of
                 great
                 and
                 exemplary
                 holiness
                 ,
                 in
                 whom
                 God
                 delighted
                 ,
                 and
                 made
                 his
                 Kingdom
                 hereditary
                 .
                 To
                 David
                 he
                 gave
                 a
                 Son
                 of
                 extraordinary
                 wisdom
                 ,
                 who
                 by
                 God's
                 appointment
                 built
                 the
                 famous
                 Temple
                 at
                 Jerusalem
                 ,
                 yet
                 did
                 this
                 Solomon
                 ,
                 by
                 the
                 temptation
                 of
                 his
                 Wives
                 ,
                 to
                 gratifie
                 them
                 ,
                 set
                 up
                 Idolatry
                 also
                 in
                 the
                 land
                 ;
                 
                 which
                 so
                 provoked
                 God
                 ,
                 that
                 he
                 resolved
                 to
                 rend
                 ten
                 Tribes
                 of
                 the
                 twelve
                 out
                 of
                 his
                 sons
                 hand
                 ;
                 which
                 accordingly
                 was
                 done
                 ,
                 and
                 they
                 revolted
                 and
                 chose
                 a
                 King
                 of
                 their
                 own
                 ,
                 and
                 only
                 the
                 Tribes
                 of
                 Juda
                 and
                 Benjamin
                 adhered
                 to
                 the
                 posterity
                 of
                 Solomon
                 .
                 The
                 wise
                 Sentences
                 of
                 Solomon
                 ,
                 and
                 the
                 Psalms
                 of
                 David
                 ,
                 are
                 here
                 inserted
                 in
                 the
                 Bible
                 .
                 The
                 Reigns
                 of
                 the
                 Kings
                 of
                 Juda
                 and
                 Israel
                 are
                 afterwards
                 described
                 ;
                 the
                 wickedness
                 and
                 idolatry
                 of
                 most
                 of
                 their
                 successive
                 Kings
                 and
                 people
                 ;
                 till
                 God
                 being
                 so
                 much
                 provoked
                 by
                 them
                 ,
                 gave
                 them
                 up
                 
                 into
                 Captivity
                 :
                 Here
                 is
                 also
                 inserted
                 many
                 Books
                 of
                 the
                 Prophesies
                 of
                 those
                 Prophets
                 which
                 God
                 sent
                 from
                 time
                 to
                 time
                 ,
                 to
                 call
                 them
                 from
                 their
                 sins
                 ,
                 and
                 warn
                 them
                 of
                 his
                 fore-told
                 judgments
                 :
                 And
                 ,
                 lastly
                 ,
                 
                 here
                 is
                 contained
                 some
                 of
                 the
                 History
                 of
                 their
                 state
                 in
                 Captivity
                 ,
                 and
                 the
                 return
                 of
                 the
                 Jews
                 by
                 the
                 favour
                 of
                 Cyrus
                 ;
                 where
                 in
                 a
                 tributary
                 state
                 they
                 remain'd
                 in
                 expectation
                 of
                 the
                 promised
                 Messiah
                 ,
                 or
                 Christ
                 .
                 Thus
                 far
                 is
                 the
                 History
                 of
                 the
                 Old
                 Testament
                 .
              
               
                 The
                 Jews
                 being
                 too
                 sensible
                 of
                 their
                 Captivities
                 and
                 Tributes
                 ,
                 and
                 too
                 desirous
                 of
                 Temporal
                 Greatness
                 and
                 Dominion
                 ,
                 expected
                 that
                 the
                 Messiah
                 should
                 restore
                 their
                 Kingdom
                 to
                 its
                 ancient
                 splendour
                 ,
                 and
                 should
                 subdue
                 the
                 Gentile
                 Nations
                 to
                 them
                 :
                 And
                 to
                 this
                 sense
                 they
                 expounded
                 all
                 those
                 passages
                 in
                 their
                 Prophets
                 ,
                 which
                 were
                 spoken
                 and
                 meant
                 of
                 the
                 spiritual
                 Kingdom
                 of
                 Christ
                 ,
                 as
                 the
                 Saviour
                 of
                 Souls
                 :
                 which
                 prejudiced
                 them
                 against
                 the
                 Messiah
                 when
                 he
                 came
                 :
                 so
                 that
                 though
                 they
                 looked
                 and
                 longed
                 for
                 his
                 coming
                 ,
                 yet
                 when
                 he
                 came
                 they
                 knew
                 him
                 not
                 to
                 be
                 the
                 Christ
                 ,
                 but
                 hated
                 him
                 and
                 persecuted
                 him
                 ,
                 as
                 the
                 Prophets
                 had
                 fore-told
                 :
                 The
                 fulness
                 of
                 time
                 being
                 come
                 ,
                 
                 in
                 which
                 God
                 would
                 send
                 the
                 Promised
                 Redeemer
                 ,
                 the
                 Eternal
                 Wisdom
                 and
                 Word
                 of
                 God
                 ,
                 the
                 Second
                 in
                 the
                 Trinity
                 ,
                 assumed
                 a
                 Humane
                 Soul
                 and
                 Body
                 ,
                 and
                 was
                 conceived
                 in
                 the
                 womb
                 of
                 a
                 Virgin
                 ,
                 by
                 the
                 holy
                 Spirit
                 of
                 God
                 ,
                 without
                 man's
                 concurrence
                 .
                 His
                 Birth
                 was
                 celebrated
                 by
                 Prophesies
                 ,
                 and
                 Apparitions
                 ,
                 and
                 applause
                 of
                 Angels
                 ,
                 and
                 other
                 Wonders
                 :
                 A
                 Star
                 appearing
                 over
                 the
                 place
                 ,
                 led
                 some
                 Astronomers
                 out
                 of
                 the
                 East
                 to
                 worship
                 him
                 in
                 the
                 Cradle
                 :
                 Which
                 Herod
                 the
                 King
                 being
                 informed
                 of
                 ,
                 and
                 that
                 they
                 called
                 him
                 the
                 King
                 of
                 the
                 Jews
                 ,
                 he
                 caused
                 all
                 the
                 Infants
                 in
                 that
                 country
                 to
                 be
                 killed
                 ,
                 that
                 he
                 might
                 not
                 scape
                 :
                 But
                 by
                 the
                 warning
                 of
                 an
                 Angel
                 ,
                 Jesus
                 was
                 carried
                 into
                 Egypt
                 ,
                 where
                 he
                 remained
                 till
                 the
                 death
                 of
                 Herod
                 .
                 At
                 twelve
                 years
                 old
                 he
                 disputed
                 with
                 the
                 Doctors
                 in
                 the
                 Temple
                 :
                 In
                 this
                 time
                 rose
                 a
                 Prophet
                 called
                 John
                 ,
                 who
                 told
                 them
                 ,
                 that
                 the
                 Kingdom
                 of
                 the
                 Messiah
                 was
                 at
                 hand
                 ,
                 and
                 called
                 the
                 people
                 to
                 Repentance
                 ,
                 that
                 they
                 might
                 be
                 prepared
                 for
                 him
                 ,
                 and
                 baptized
                 all
                 that
                 professed
                 Repentance
                 into
                 the
                 present
                 expectation
                 of
                 the
                 Saviour
                 :
                 About
                 the
                 
                 thirtieth
                 year
                 of
                 his
                 age
                 ,
                 
                 Jesus
                 resolved
                 to
                 enter
                 upon
                 the
                 solemn
                 performance
                 of
                 his
                 undertaken
                 work
                 :
                 And
                 ,
                 first
                 ,
                 He
                 went
                 to
                 John
                 to
                 be
                 baptized
                 by
                 him
                 ,
                 (
                 the
                 Captains
                 being
                 to
                 wear
                 the
                 same
                 Colours
                 with
                 the
                 Souldiers
                 .
                 )
                 When
                 John
                 had
                 baptized
                 him
                 ,
                 he
                 declared
                 him
                 to
                 be
                 the
                 
                   Lamb
                   of
                   God
                   ,
                   that
                   taketh
                   away
                   the
                   sins
                   of
                   the
                   world
                   :
                
                 and
                 when
                 he
                 was
                 baptized
                 and
                 prayed
                 ,
                 the
                 Heaven
                 was
                 opened
                 ,
                 and
                 the
                 Holy
                 Spirit
                 descended
                 in
                 a
                 bodily
                 shape
                 like
                 a
                 Dove
                 upon
                 him
                 ,
                 and
                 a
                 voice
                 came
                 from
                 Heaven
                 which
                 said
                 ,
                 
                   Thou
                   art
                   my
                   beloved
                   Son
                   ,
                   in
                   thee
                   I
                   am
                   well
                   pleased
                   :
                
                 The
                 first
                 thing
                 that
                 Jesus
                 did
                 after
                 his
                 Baptism
                 ,
                 was
                 ,
                 when
                 he
                 had
                 fasted
                 forty
                 days
                 and
                 nights
                 ,
                 to
                 expose
                 himself
                 to
                 the
                 utmost
                 of
                 Satan's
                 temptations
                 ,
                 who
                 thereupon
                 did
                 divers
                 ways
                 assault
                 him
                 ;
                 
                 But
                 Jesus
                 perfectly
                 overcame
                 the
                 Tempter
                 ,
                 who
                 had
                 overcome
                 the
                 first
                 Man
                 Adam
                 ;
                 Thenceforth
                 he
                 preached
                 the
                 glad
                 tidings
                 of
                 Salvation
                 ;
                 and
                 called
                 men
                 to
                 repentance
                 ,
                 and
                 choosing
                 Twelve
                 to
                 be
                 more
                 constantly
                 with
                 him
                 than
                 the
                 rest
                 ,
                 and
                 to
                 be
                 witnesses
                 of
                 his
                 works
                 and
                 doctrin
                 ,
                 he
                 revealed
                 the
                 mysteries
                 of
                 the
                 Kingdom
                 of
                 God
                 :
                 He
                 went
                 up
                 and
                 down
                 with
                 them
                 teaching
                 the
                 people
                 ,
                 and
                 working
                 miracles
                 to
                 confirm
                 his
                 doctrin
                 :
                 He
                 told
                 them
                 ,
                 that
                 he
                 was
                 sent
                 from
                 God
                 ,
                 to
                 reveal
                 his
                 will
                 to
                 lost
                 mankind
                 for
                 their
                 recovery
                 ,
                 and
                 to
                 bring
                 them
                 to
                 a
                 fuller
                 knowledge
                 of
                 the
                 unseen
                 world
                 ,
                 and
                 the
                 way
                 thereto
                 ;
                 and
                 to
                 be
                 a
                 Mediator
                 and
                 Reconciler
                 between
                 God
                 and
                 Man
                 ,
                 and
                 to
                 lay
                 down
                 his
                 life
                 as
                 a
                 Sacrifice
                 for
                 sin
                 ;
                 and
                 that
                 he
                 would
                 rise
                 again
                 from
                 the
                 dead
                 the
                 third
                 day
                 ;
                 and
                 in
                 the
                 mean
                 time
                 ,
                 to
                 fulfill
                 all
                 righteousness
                 ,
                 and
                 give
                 man
                 an
                 example
                 of
                 a
                 perfect
                 life
                 :
                 Which
                 accordingly
                 he
                 did
                 :
                 He
                 never
                 sinned
                 in
                 thought
                 ,
                 word
                 or
                 deed
                 :
                 He
                 chose
                 a
                 poor
                 inferiour
                 condition
                 of
                 life
                 ,
                 to
                 teach
                 men
                 by
                 his
                 example
                 ,
                 to
                 contemn
                 the
                 wealth
                 and
                 honours
                 of
                 this
                 world
                 ,
                 in
                 comparison
                 of
                 the
                 favour
                 of
                 God
                 ,
                 and
                 the
                 hopes
                 of
                 immortality
                 .
                 He
                 suffered
                 patiently
                 all
                 indignities
                 from
                 men
                 :
                 He
                 went
                 up
                 and
                 down
                 as
                 the
                 living
                 Image
                 of
                 Divine
                 
                   Power
                   ,
                   Wisdom
                
                 and
                 Goodness
                 ;
                 doing
                 Miracles
                 to
                 manifest
                 his
                 Power
                 ,
                 and
                 opening
                 the
                 doctrin
                 of
                 God
                 to
                 manifest
                 his
                 Wisdom
                 ,
                 and
                 healing
                 mens
                 bodies
                 ,
                 and
                 seeking
                 the
                 salvation
                 of
                 their
                 souls
                 ,
                 to
                 manifest
                 his
                 Goodness
                 and
                 his
                 Love.
                 Without
                 any
                 means
                 ,
                 by
                 his
                 bare
                 command
                 ,
                 he
                 immediately
                 
                 cured
                 Fevers
                 ,
                 Palsies
                 ,
                 and
                 all
                 diseases
                 ,
                 cast
                 out
                 Devils
                 ,
                 and
                 raised
                 the
                 dead
                 to
                 life
                 again
                 ;
                 and
                 so
                 open
                 ,
                 uncontroled
                 and
                 numerous
                 were
                 his
                 Miracles
                 ,
                 as
                 that
                 all
                 men
                 might
                 see
                 ,
                 that
                 the
                 Omnipotent
                 God
                 did
                 thereby
                 bear
                 witness
                 to
                 his
                 Word
                 .
                 Yet
                 did
                 not
                 the
                 greatest
                 part
                 of
                 the
                 Jews
                 believe
                 in
                 him
                 ,
                 for
                 all
                 these
                 Miracles
                 ,
                 because
                 he
                 came
                 not
                 in
                 worldly
                 pomp
                 to
                 restore
                 their
                 Kingdom
                 ,
                 and
                 subdue
                 the
                 world
                 :
                 but
                 they
                 blasphemed
                 his
                 very
                 Miracles
                 ,
                 and
                 said
                 ,
                 He
                 did
                 them
                 by
                 the
                 power
                 of
                 the
                 Devil
                 :
                 And
                 fearing
                 lest
                 his
                 fame
                 should
                 bring
                 envy
                 and
                 danger
                 upon
                 them
                 from
                 the
                 Romans
                 ,
                 who
                 ruled
                 over
                 them
                 ,
                 they
                 were
                 his
                 most
                 malicious
                 persecutors
                 themselves
                 :
                 The
                 doctrin
                 which
                 he
                 preached
                 was
                 not
                 the
                 unnecessary
                 curiosities
                 of
                 Philosophy
                 ,
                 nor
                 the
                 subservient
                 Arts
                 and
                 Sciences
                 ,
                 which
                 natural
                 light
                 revealeth
                 ,
                 and
                 which
                 natural
                 men
                 can
                 sufficiently
                 teach
                 :
                 But
                 it
                 was
                 to
                 teach
                 men
                 to
                 know
                 God
                 ,
                 and
                 to
                 know
                 themselves
                 ,
                 their
                 sin
                 and
                 danger
                 ,
                 and
                 how
                 to
                 be
                 reconciled
                 to
                 God
                 ,
                 and
                 pardoned
                 ,
                 and
                 sanctified
                 ,
                 and
                 saved
                 :
                 How
                 to
                 live
                 in
                 holiness
                 to
                 God
                 ,
                 and
                 in
                 love
                 and
                 righteousness
                 to
                 men
                 ,
                 and
                 in
                 special
                 amity
                 and
                 unity
                 among
                 themselves
                 ,
                 (
                 who
                 are
                 his
                 disciples
                 )
                 :
                 How
                 to
                 mortifie
                 sin
                 ,
                 and
                 to
                 contemn
                 the
                 wealth
                 and
                 honours
                 of
                 the
                 world
                 ,
                 and
                 to
                 deny
                 the
                 flesh
                 its
                 hurtful
                 desires
                 and
                 lusts
                 ;
                 and
                 how
                 to
                 suffer
                 any
                 thing
                 that
                 we
                 shall
                 be
                 called
                 to
                 ,
                 for
                 obedience
                 to
                 God
                 ,
                 and
                 the
                 hopes
                 of
                 Heaven
                 :
                 To
                 tell
                 us
                 what
                 shall
                 be
                 after
                 death
                 ;
                 how
                 all
                 men
                 shall
                 be
                 judged
                 ,
                 and
                 what
                 shall
                 become
                 both
                 of
                 soul
                 and
                 body
                 to
                 everlasting
                 :
                 But
                 his
                 great
                 work
                 was
                 ,
                 by
                 the
                 great
                 demonstrations
                 of
                 the
                 Goodness
                 and
                 Love
                 of
                 God
                 to
                 lost
                 mankind
                 ,
                 (
                 in
                 their
                 free
                 pardon
                 and
                 offered
                 salvation
                 )
                 to
                 win
                 up
                 mens
                 hearts
                 to
                 the
                 love
                 of
                 God
                 ,
                 and
                 to
                 raise
                 their
                 hopes
                 and
                 desires
                 up
                 to
                 that
                 blessed
                 life
                 ,
                 where
                 they
                 shall
                 see
                 his
                 glory
                 ,
                 and
                 love
                 him
                 ,
                 and
                 be
                 beloved
                 by
                 him
                 for
                 ever
                 .
                 At
                 last
                 ,
                 when
                 he
                 had
                 finished
                 the
                 work
                 of
                 his
                 ministration
                 in
                 the
                 flesh
                 ,
                 he
                 told
                 his
                 Disciples
                 of
                 his
                 approaching
                 Suffering
                 and
                 Resurrection
                 ,
                 and
                 instituted
                 the
                 Sacrament
                 of
                 his
                 Body
                 and
                 Bloud
                 ,
                 in
                 Bread
                 and
                 Wine
                 ,
                 which
                 he
                 commandeth
                 them
                 to
                 use
                 for
                 the
                 renewing
                 of
                 their
                 covenant
                 with
                 him
                 ,
                 and
                 remembrance
                 of
                 him
                 ,
                 
                 and
                 for
                 the
                 maintaining
                 and
                 signifying
                 their
                 communion
                 with
                 him
                 and
                 with
                 each
                 other
                 .
                 After
                 this
                 ,
                 (
                 his
                 time
                 being
                 come
                 )
                 
                 the
                 Jews
                 apprehended
                 him
                 ,
                 and
                 though
                 upon
                 a
                 word
                 of
                 his
                 mouth
                 (
                 to
                 shew
                 his
                 power
                 )
                 they
                 fell
                 all
                 to
                 the
                 ground
                 ;
                 yet
                 did
                 they
                 rise
                 again
                 and
                 lay
                 hands
                 on
                 him
                 ,
                 and
                 brought
                 him
                 before
                 Pilate
                 the
                 Roman
                 Governour
                 ;
                 and
                 vehemently
                 urged
                 him
                 to
                 crucifie
                 him
                 ,
                 contrary
                 to
                 his
                 own
                 mind
                 and
                 conscience
                 :
                 They
                 accused
                 him
                 of
                 blasphemy
                 ,
                 for
                 saying
                 he
                 was
                 the
                 Son
                 of
                 God
                 ;
                 and
                 of
                 impiety
                 ,
                 for
                 saying
                 ,
                 
                   Destroy
                   this
                   Temple
                   ,
                   and
                   in
                   three
                   days
                   I
                   will
                   re-build
                   it
                   ,
                
                 (
                 he
                 meant
                 his
                 Body
                 )
                 :
                 and
                 of
                 treason
                 against
                 Caesar
                 ,
                 for
                 calling
                 himself
                 a
                 King
                 ,
                 (
                 though
                 he
                 told
                 them
                 that
                 his
                 Kingdom
                 was
                 not
                 worldly
                 ,
                 but
                 spiritual
                 .
                 )
                 Hereupon
                 they
                 condemned
                 him
                 ,
                 and
                 clothed
                 him
                 in
                 purple
                 like
                 a
                 King
                 in
                 scorn
                 ,
                 and
                 set
                 a
                 Crown
                 of
                 thorns
                 on
                 his
                 head
                 ,
                 and
                 put
                 a
                 Reed
                 for
                 a
                 Scepter
                 into
                 his
                 hand
                 ,
                 and
                 led
                 him
                 about
                 to
                 be
                 a
                 derision
                 :
                 They
                 cover'd
                 his
                 eyes
                 ,
                 and
                 smote
                 him
                 ,
                 and
                 buffeted
                 him
                 ,
                 and
                 bid
                 him
                 tell
                 who
                 strake
                 him
                 :
                 At
                 last
                 they
                 nailed
                 him
                 upon
                 a
                 Cross
                 ,
                 and
                 put
                 him
                 to
                 open
                 shame
                 and
                 death
                 ,
                 betwixt
                 two
                 Malefactors
                 ,
                 (
                 of
                 whom
                 ,
                 one
                 of
                 them
                 reviled
                 him
                 ,
                 and
                 the
                 other
                 believed
                 on
                 him
                 )
                 :
                 they
                 gave
                 him
                 gall
                 and
                 vinegar
                 to
                 drink
                 :
                 The
                 Souldiers
                 pierced
                 his
                 side
                 with
                 a
                 Spear
                 ,
                 when
                 he
                 was
                 dead
                 .
                 All
                 his
                 Disciples
                 forsook
                 him
                 and
                 fled
                 ;
                 Peter
                 having
                 before
                 denied
                 thrice
                 that
                 ever
                 he
                 knew
                 him
                 ,
                 when
                 he
                 was
                 in
                 danger
                 .
                 When
                 he
                 was
                 dead
                 ,
                 the
                 earth
                 trembled
                 ,
                 the
                 rocks
                 and
                 the
                 vail
                 of
                 the
                 Temple
                 rent
                 ,
                 and
                 darkness
                 was
                 upon
                 the
                 earth
                 ,
                 though
                 their
                 was
                 no
                 natural
                 Eclipse
                 ;
                 which
                 made
                 the
                 Captain
                 of
                 the
                 Souldiers
                 say
                 ,
                 
                   Verily
                   this
                   was
                   the
                   Son
                   of
                   God.
                
                 When
                 he
                 was
                 taken
                 down
                 from
                 the
                 Cross
                 ,
                 and
                 laid
                 in
                 a
                 stone-Sepulchre
                 ,
                 they
                 set
                 a
                 guard
                 of
                 Souldiers
                 to
                 watch
                 the
                 grave
                 ,
                 having
                 a
                 stone
                 upon
                 it
                 ,
                 which
                 they
                 sealed
                 ;
                 because
                 he
                 had
                 fore-told
                 them
                 that
                 he
                 would
                 rise
                 again
                 :
                 
                 On
                 the
                 morning
                 of
                 the
                 third
                 day
                 ,
                 being
                 the
                 first
                 day
                 of
                 the
                 week
                 ,
                 an
                 Angel
                 terrified
                 the
                 Souldiers
                 ,
                 and
                 rolled
                 away
                 the
                 stone
                 ,
                 and
                 sate
                 upon
                 it
                 ;
                 and
                 when
                 his
                 Disciples
                 came
                 ,
                 they
                 found
                 that
                 Jesus
                 was
                 not
                 there
                 :
                 And
                 the
                 Angel
                 told
                 them
                 ,
                 that
                 he
                 was
                 risen
                 ,
                 and
                 would
                 appear
                 to
                 them
                 :
                 Accordingly
                 he
                 oft
                 appeared
                 to
                 them
                 ,
                 sometimes
                 as
                 they
                 walked
                 by
                 the
                 way
                 ,
                 and
                 once
                 as
                 they
                 were
                 fishing
                 ,
                 but
                 usually
                 when
                 they
                 were
                 assembled
                 together
                 :
                 Thomas
                 ,
                 who
                 was
                 one
                 of
                 them
                 ,
                 being
                 absent
                 at
                 his
                 first
                 appearance
                 to
                 the
                 rest
                 ,
                 told
                 them
                 he
                 would
                 not
                 believe
                 
                 it
                 ,
                 unless
                 he
                 saw
                 the
                 print
                 of
                 the
                 nails
                 ,
                 and
                 might
                 put
                 his
                 finger
                 into
                 his
                 wounded
                 side
                 :
                 The
                 next
                 first
                 day
                 of
                 the
                 week
                 ,
                 when
                 they
                 were
                 assembled
                 ,
                 Jesus
                 appeared
                 to
                 them
                 ,
                 (
                 the
                 doors
                 being
                 shut
                 )
                 and
                 called
                 Thomas
                 ,
                 and
                 bad
                 him
                 put
                 his
                 fingers
                 into
                 his
                 side
                 ,
                 and
                 view
                 the
                 prints
                 of
                 the
                 nails
                 in
                 his
                 hands
                 and
                 feet
                 ,
                 and
                 not
                 be
                 faithless
                 but
                 believing
                 :
                 After
                 this
                 he
                 oft
                 appeared
                 to
                 them
                 ,
                 and
                 once
                 to
                 above
                 five
                 hundred
                 brethren
                 at
                 once
                 :
                 He
                 earnestly
                 prest
                 Peter
                 to
                 shew
                 the
                 love
                 that
                 he
                 bare
                 to
                 himself
                 ,
                 by
                 the
                 feeding
                 of
                 his
                 flock
                 :
                 He
                 instructed
                 his
                 Apostles
                 in
                 the
                 matters
                 of
                 their
                 employment
                 :
                 He
                 gave
                 them
                 Commission
                 to
                 go
                 into
                 all
                 the
                 world
                 ,
                 and
                 preach
                 the
                 Gospel
                 ,
                 and
                 gave
                 them
                 the
                 tenour
                 of
                 the
                 New
                 Covenant
                 of
                 Grace
                 ,
                 and
                 made
                 them
                 the
                 Rulers
                 of
                 his
                 Church
                 ,
                 requiring
                 them
                 by
                 Baptism
                 solemnly
                 to
                 enter
                 all
                 into
                 his
                 Covenant
                 ,
                 who
                 consent
                 to
                 the
                 terms
                 of
                 it
                 ,
                 and
                 to
                 assure
                 them
                 of
                 pardon
                 by
                 his
                 Blood
                 ,
                 and
                 of
                 salvation
                 if
                 they
                 persevere
                 :
                 He
                 required
                 them
                 to
                 teach
                 his
                 Disciples
                 to
                 observe
                 all
                 things
                 which
                 he
                 had
                 commanded
                 them
                 ,
                 and
                 promised
                 them
                 that
                 he
                 would
                 be
                 with
                 them
                 (
                 by
                 his
                 Spirit
                 ,
                 and
                 grace
                 ,
                 and
                 powerful
                 defence
                 )
                 to
                 the
                 end
                 of
                 the
                 world
                 .
                 And
                 when
                 he
                 had
                 been
                 seen
                 of
                 them
                 forty
                 days
                 ,
                 speaking
                 of
                 the
                 things
                 pertaining
                 to
                 the
                 Kingdom
                 of
                 God
                 ,
                 being
                 assembled
                 with
                 them
                 ,
                 he
                 commanded
                 them
                 not
                 to
                 depart
                 from
                 Jerusalem
                 ,
                 but
                 wait
                 till
                 the
                 holy
                 Spirit
                 came
                 down
                 upon
                 them
                 ,
                 which
                 he
                 had
                 promised
                 them
                 :
                 But
                 they
                 ,
                 being
                 tainted
                 with
                 some
                 of
                 the
                 worldly
                 expectations
                 of
                 the
                 Jews
                 ,
                 and
                 thinking
                 that
                 he
                 who
                 could
                 rise
                 from
                 the
                 dead
                 ,
                 would
                 sure
                 now
                 make
                 himself
                 and
                 his
                 followers
                 glorious
                 in
                 the
                 world
                 ,
                 began
                 to
                 ask
                 him
                 whether
                 he
                 would
                 at
                 this
                 time
                 restore
                 the
                 Kingdom
                 to
                 Israel
                 :
                 But
                 he
                 answered
                 them
                 ,
                 
                 [
                 It
                 is
                 not
                 for
                 you
                 to
                 know
                 the
                 times
                 or
                 seasons
                 which
                 the
                 Father
                 hath
                 put
                 in
                 his
                 own
                 power
                 :
                 But
                 ye
                 shall
                 receive
                 power
                 ,
                 after
                 that
                 the
                 holy
                 Ghost
                 is
                 come
                 upon
                 you
                 ,
                 and
                 ye
                 shall
                 be
                 witnesses
                 to
                 me
                 both
                 at
                 Jerusalem
                 ,
                 and
                 in
                 all
                 Judea
                 and
                 Samaria
                 ,
                 and
                 to
                 the
                 uttermost
                 parts
                 of
                 the
                 earth
                 .
                 ]
                 And
                 when
                 he
                 had
                 said
                 this
                 ,
                 while
                 they
                 beheld
                 ,
                 he
                 was
                 taken
                 up
                 ,
                 and
                 a
                 cloud
                 received
                 him
                 out
                 of
                 their
                 sight
                 :
                 And
                 while
                 they
                 looked
                 stedfastly
                 toward
                 heaven
                 ,
                 as
                 he
                 went
                 up
                 ,
                 two
                 men
                 stood
                 by
                 them
                 in
                 white
                 apparel
                 ,
                 and
                 said
                 ,
                 Why
                 gaze
                 ye
                 up
                 into
                 
                 Heaven
                 ?
                 This
                 same
                 Jesus
                 which
                 is
                 taken
                 up
                 from
                 you
                 into
                 Heaven
                 ,
                 shall
                 so
                 come
                 in
                 like
                 manner
                 as
                 ye
                 have
                 seen
                 him
                 go
                 into
                 Heaven
                 .
                 Upon
                 this
                 they
                 returned
                 to
                 Jerusalem
                 ,
                 and
                 continued
                 together
                 ,
                 
                 till
                 ten
                 days
                 after
                 :
                 as
                 they
                 were
                 all
                 together
                 ,
                 (
                 both
                 the
                 Apostles
                 and
                 all
                 the
                 rest
                 of
                 the
                 Disciples
                 )
                 suddenly
                 there
                 came
                 a
                 sound
                 from
                 Heaven
                 ,
                 as
                 of
                 a
                 rushing
                 mighty
                 wind
                 ,
                 and
                 the
                 likeness
                 of
                 fiery
                 cloven
                 tongues
                 sate
                 on
                 them
                 all
                 ,
                 and
                 they
                 were
                 filled
                 with
                 the
                 holy
                 Ghost
                 ,
                 and
                 began
                 to
                 speak
                 in
                 other
                 languages
                 ,
                 as
                 the
                 Spirit
                 gave
                 them
                 utterance
                 :
                 By
                 this
                 they
                 were
                 enabled
                 both
                 to
                 preach
                 to
                 people
                 of
                 several
                 languages
                 ,
                 and
                 to
                 work
                 other
                 miracles
                 to
                 confirm
                 their
                 doctrine
                 ;
                 so
                 that
                 from
                 this
                 time
                 forward
                 ,
                 the
                 holy
                 Spirit
                 which
                 Christ
                 sent
                 down
                 upon
                 Believers
                 ,
                 was
                 his
                 great
                 Witness
                 and
                 Agent
                 in
                 the
                 world
                 ;
                 and
                 procured
                 the
                 belief
                 and
                 entertainment
                 of
                 the
                 Gospel
                 wheresoever
                 it
                 came
                 :
                 For
                 by
                 this
                 extraordinary
                 reception
                 of
                 the
                 Spirit
                 ,
                 the
                 Apostles
                 themselves
                 were
                 much
                 fullier
                 instructed
                 in
                 the
                 doctrine
                 of
                 salvation
                 than
                 they
                 were
                 before
                 ,
                 notwithstanding
                 their
                 long
                 converse
                 with
                 Christ
                 in
                 person
                 ;
                 (
                 it
                 being
                 his
                 pleasure
                 to
                 illuminate
                 them
                 by
                 supernatural
                 infusion
                 ,
                 that
                 it
                 might
                 appear
                 to
                 be
                 no
                 contrived
                 design
                 to
                 deceive
                 the
                 world
                 .
                 )
                 And
                 they
                 were
                 enabled
                 to
                 preach
                 the
                 word
                 with
                 power
                 ,
                 and
                 by
                 this
                 Spirit
                 were
                 infallibly
                 guided
                 in
                 the
                 performance
                 of
                 the
                 work
                 of
                 their
                 Commissions
                 ,
                 to
                 settle
                 Christ's
                 Church
                 in
                 a
                 holy
                 order
                 ,
                 and
                 to
                 leave
                 on
                 record
                 the
                 doctrine
                 which
                 he
                 had
                 commanded
                 them
                 to
                 teach
                 :
                 Also
                 they
                 themselves
                 did
                 heal
                 the
                 sick
                 ,
                 and
                 cast
                 out
                 devils
                 ,
                 and
                 prophesie
                 ,
                 and
                 by
                 the
                 laying
                 on
                 of
                 their
                 hands
                 ,
                 the
                 same
                 holy
                 Spirit
                 was
                 ordinarily
                 given
                 to
                 others
                 that
                 believed
                 :
                 so
                 that
                 Christians
                 had
                 all
                 one
                 gift
                 or
                 other
                 of
                 that
                 Spirit
                 ,
                 by
                 which
                 they
                 convinced
                 and
                 converted
                 a
                 great
                 part
                 of
                 the
                 world
                 in
                 a
                 short
                 time
                 :
                 and
                 all
                 that
                 were
                 sincere
                 ,
                 had
                 the
                 gift
                 of
                 sanctification
                 ,
                 and
                 were
                 regenerate
                 by
                 the
                 Spirit
                 ,
                 as
                 well
                 as
                 by
                 Baptismal
                 water
                 ,
                 and
                 had
                 the
                 love
                 of
                 God
                 shed
                 abroad
                 in
                 their
                 hearts
                 ,
                 by
                 the
                 holy
                 Ghost
                 which
                 was
                 given
                 them
                 :
                 A
                 holy
                 and
                 heavenly
                 mind
                 and
                 life
                 ,
                 with
                 mortification
                 ,
                 contempt
                 of
                 the
                 world
                 ,
                 self-denial
                 ,
                 patience
                 ,
                 and
                 love
                 to
                 one
                 another
                 and
                 to
                 all
                 men
                 ,
                 was
                 the
                 constant
                 badge
                 of
                 all
                 Christ's
                 followers
                 :
                 
                 The
                 first
                 Sermon
                 that
                 Peter
                 preached
                 
                 did
                 convert
                 three
                 thousand
                 of
                 those
                 sinful
                 Jews
                 that
                 had
                 crucified
                 Christ
                 :
                 And
                 after
                 that
                 ,
                 many
                 thousands
                 of
                 them
                 more
                 were
                 converted
                 :
                 One
                 of
                 their
                 bloody
                 persecutors
                 ,
                 (
                 Saul
                 a
                 Pharisee
                 )
                 that
                 had
                 been
                 one
                 of
                 the
                 murderers
                 of
                 the
                 first
                 Martyr
                 Stephen
                 ,
                 
                 and
                 had
                 haled
                 many
                 of
                 them
                 to
                 prisons
                 ;
                 as
                 he
                 was
                 going
                 on
                 this
                 business
                 ,
                 was
                 struck
                 down
                 by
                 the
                 high-way
                 ,
                 a
                 light
                 from
                 Heaven
                 shining
                 round
                 about
                 him
                 ,
                 and
                 a
                 voice
                 saying
                 to
                 him
                 ,
                 
                   Saul
                   ,
                   Saul
                
                 ,
                 why
                 persecutest
                 thou
                 me
                 ?
                 And
                 he
                 said
                 ,
                 Who
                 art
                 thou
                 ,
                 Lord
                 ?
                 And
                 the
                 Lord
                 said
                 ,
                 I
                 am
                 Jesus
                 whom
                 thou
                 persecutest
                 ;
                 it
                 is
                 hard
                 for
                 thee
                 to
                 kick
                 against
                 the
                 pricks
                 :
                 And
                 he
                 trembling
                 and
                 astonished
                 said
                 ,
                 Lord
                 ,
                 what
                 wilt
                 thou
                 have
                 me
                 to
                 do
                 ?
                 And
                 the
                 Lord
                 said
                 ,
                 Arise
                 ,
                 and
                 go
                 into
                 the
                 City
                 ,
                 and
                 it
                 shall
                 be
                 told
                 thee
                 what
                 thou
                 must
                 do
                 :
                 And
                 the
                 men
                 that
                 journeyed
                 with
                 him
                 stood
                 speechless
                 ,
                 hearing
                 a
                 voice
                 ,
                 but
                 seeing
                 no
                 man
                 :
                 And
                 so
                 Saul
                 was
                 led
                 blind
                 to
                 Damascus
                 ,
                 
                 where
                 one
                 Ananias
                 had
                 a
                 vision
                 ,
                 commanding
                 him
                 to
                 Baptize
                 him
                 ,
                 and
                 his
                 eyes
                 were
                 opened
                 :
                 This
                 Convert
                 called
                 Paul
                 ,
                 did
                 hence-forward
                 preach
                 the
                 Gospel
                 of
                 Christ
                 ,
                 from
                 Country
                 to
                 Country
                 ,
                 in
                 Syria
                 ,
                 in
                 Asia
                 ,
                 at
                 Rome
                 ,
                 and
                 a
                 great
                 part
                 of
                 the
                 world
                 ,
                 in
                 marvellous
                 unwearied
                 labours
                 and
                 sufferings
                 ,
                 abuses
                 and
                 imprisonments
                 ,
                 converting
                 multitudes
                 ,
                 and
                 planting
                 Churches
                 in
                 many
                 great
                 Cities
                 and
                 Countries
                 ,
                 and
                 working
                 abundance
                 of
                 miracles
                 where
                 he
                 went.
                 His
                 History
                 is
                 laid
                 down
                 in
                 part
                 of
                 the
                 New
                 Testament
                 :
                 There
                 are
                 also
                 many
                 of
                 his
                 Epistles
                 ,
                 (
                 to
                 Rome
                 ,
                 to
                 
                   Corinth
                   ,
                   Galatia
                   ,
                   Ephesus
                   ,
                   Philippi
                   ,
                   Coloss
                   ,
                   Thessalonica
                   ,
                
                 to
                 Timothy
                 ,
                 to
                 Titus
                 ,
                 and
                 to
                 Philemon
                 ,
                 and
                 the
                 Hebrews
                 (
                 as
                 is
                 supposed
                 )
                 There
                 are
                 also
                 the
                 Epistles
                 of
                 
                   Peter
                   ,
                   James
                   ,
                   John
                
                 and
                 Jude
                 ,
                 with
                 the
                 Revelation
                 of
                 John
                 ,
                 containing
                 many
                 mysterious
                 Prophesies
                 .
                 An
                 Eunuch
                 who
                 was
                 of
                 great
                 power
                 under
                 the
                 Queen
                 of
                 Ethiopia
                 ,
                 was
                 converted
                 by
                 Philip
                 ,
                 and
                 carried
                 the
                 Gospel
                 into
                 his
                 Country
                 .
                 The
                 rest
                 of
                 the
                 Apostles
                 and
                 other
                 Disciples
                 carried
                 it
                 abroad
                 a
                 great
                 part
                 of
                 the
                 world
                 ,
                 especially
                 in
                 the
                 Roman
                 Empire
                 :
                 and
                 though
                 every
                 where
                 they
                 met
                 with
                 opposition
                 and
                 persecution
                 ,
                 yet
                 by
                 the
                 power
                 of
                 the
                 holy
                 Ghost
                 ,
                 appearing
                 in
                 their
                 Holiness
                 ,
                 Languages
                 and
                 Miracles
                 ,
                 they
                 prevailed
                 and
                 planted
                 abundance
                 of
                 Churches
                 ,
                 of
                 which
                 the
                 most
                 populous
                 were
                 at
                 
                   Jerusalem
                   ,
                   Antioch
                   ,
                   Rome
                
                 and
                 Alexandria
                 :
                 And
                 though
                 
                 they
                 were
                 all
                 dispersed
                 abroad
                 the
                 world
                 ,
                 and
                 out
                 of
                 the
                 reach
                 of
                 mutual
                 converse
                 ,
                 yet
                 did
                 they
                 never
                 disagree
                 in
                 their
                 Doctrine
                 ,
                 in
                 the
                 smallest
                 point
                 ,
                 but
                 proceeded
                 through
                 sufferings
                 in
                 Unity
                 and
                 Holiness
                 ,
                 in
                 the
                 work
                 of
                 saving
                 Souls
                 ,
                 till
                 most
                 of
                 them
                 were
                 put
                 to
                 death
                 for
                 the
                 sake
                 of
                 Christ
                 ;
                 having
                 left
                 the
                 Churches
                 under
                 the
                 Government
                 of
                 their
                 several
                 Pastors
                 ,
                 according
                 to
                 the
                 will
                 of
                 Christ
                 .
              
            
          
           
             This
             is
             the
             abstract
             of
             the
             History
             of
             the
             holy
             Scriptures
             .
          
           
             §
             .
             14.
             
             
               The
               summ
               of
               the
            
             Doctrine
             
               of
               Christianity
               is
               contained
               in
               these
               Articles
               following
               ,
               consisting
               of
               three
               general
               Heads
               :
            
             I.
             
               Things
               to
               be
            
             known
             and
             believed
             .
             II.
             
               Things
               to
               be
            
             willed
             ,
             and
             desired
             ,
             and
             hoped
             .
             III.
             
               Things
               to
               be
            
             done
             .
          
           
             
               
               I.
               1.
               
               There
               is
               one
               only
               GOD
               in
               Essence
               ,
               in
               Three
               Essential
               Principles
               ,
               POWER
               ,
               UNDERSTANDING
               and
               WILL
               ;
               or
               OMNIPOTENCY
               ,
               OMNISCIENCE
               and
               GOODNESS
               ;
               in
               Three
               Subsistences
               or
               Persons
               ,
               the
               FATHER
               ,
               the
               SON
               and
               the
               HOLY
               SPIRIT
               ,
               who
               is
               a
               Mind
               or
               Spirit
               ,
               and
               therefore
               is
               most
               Simple
               ,
               Incorruptible
               ,
               Immortal
               ,
               Impassionate
               ,
               Invisible
               ,
               Intactible
               ,
               &c.
               and
               is
               Indivisible
               ,
               Eternal
               ,
               Immense
               ,
               Necessary
               ,
               Independent
               ,
               Self-sufficient
               ,
               Immutable
               ,
               Absolute
               and
               Infinite
               in
               all
               Perfections
               :
               The
               Principal
               
                 Efficient
                 ,
                 Dirigent
              
               and
               
                 Final
                 Cause
              
               of
               all
               the
               world
               :
               The
               CREATOR
               of
               all
               ,
               and
               therefore
               our
               Absolute
               OWNER
               ,
               
               or
               Supreme
               RULER
               ,
               and
               our
               Total
               BENEFACTOR
               ,
               and
               CHIEF
               GOOD
               and
               END
               .
            
             
               2.
               
               GOD
               made
               Man
               for
               himself
               ;
               not
               to
               supply
               any
               want
               of
               his
               own
               ,
               but
               for
               the
               pleasing
               of
               his
               own
               Will
               and
               Love
               ,
               in
               the
               Glory
               of
               his
               Perfections
               shining
               forth
               in
               his
               works
               :
               In
               his
               own
               Image
               ;
               that
               is
               ,
               with
               Vital
               Power
               ,
               Understanding
               and
               Free-will
               ,
               Able
               ,
               Wise
               and
               Good
               ;
               with
               Dominion
               over
               the
               Inferiour
               Creatures
               ,
               as
               being
               in
               subordination
               to
               God
               their
               OWNER
               ,
               their
               GOVERNOUR
               and
               their
               BENEFACTOR
               and
               END
               .
               And
               he
               bound
               him
               by
               the
               Law
               of
               his
               Nature
               to
               adhere
               to
               GOD
               his
               MAKER
               ;
               by
               Resignation
               ,
               Devotion
               and
               Submission
               to
               him
               as
               his
               OWNER
               ,
               by
               Believing
               ,
               Honouring
               and
               Obeying
               him
               as
               his
               RULER
               ;
               and
               by
               Loving
               him
               ,
               Trusting
               and
               Seeking
               him
               ,
               Delighting
               in
               him
               ,
               Thanksgiving
               to
               him
               ,
               and
               Praising
               him
               ,
               as
               his
               Grand
               BENEFACTOR
               ,
               chief
               Good
               ,
               and
               
               ultimate
               end
               ,
               to
               exercise
               Charity
               and
               Justice
               to
               each
               other
               ;
               and
               to
               Govern
               all
               his
               inferiour
               faculties
               by
               Reason
               according
               to
               his
               Makers
               will
               ,
               that
               he
               so
               might
               please
               him
               ,
               and
               be
               Happy
               in
               his
               Love
               :
               And
               ,
               to
               try
               him
               ,
               he
               particularly
               forbad
               him
               to
               eat
               of
               the
               Tree
               of
               Knowledge
               of
               good
               and
               evil
               ,
               upon
               pain
               of
               death
               .
            
             
               3.
               
               
               Man
               being
               tempted
               by
               Satan
               to
               break
               this
               Law
               of
               God
               ,
               did
               believe
               the
               Tempter
               who
               promised
               him
               impunity
               ,
               and
               advancement
               in
               Knowledge
               ,
               and
               who
               accused
               God
               as
               false
               in
               his
               threatning
               ,
               and
               as
               envying
               Man
               this
               great
               advancement
               :
               And
               so
               by
               wilfull
               sinning
               against
               him
               ,
               he
               fell
               from
               God
               and
               his
               uprightness
               and
               happiness
               ,
               under
               the
               displeasure
               of
               God
               ,
               the
               penalty
               of
               his
               Law
               ,
               and
               the
               power
               of
               Satan
               :
               And
               hence
               we
               are
               all
               conceived
               in
               sin
               ,
               averse
               to
               good
               ,
               and
               prone
               to
               evil
               ,
               and
               condemnation
               is
               passed
               upon
               all
               ,
               and
               no
               meer
               Creature
               is
               able
               to
               deliver
               us
               .
            
             
               4.
               
               God
               so
               loved
               the
               World
               ,
               
               that
               he
               gave
               his
               only
               SON
               to
               be
               their
               REDEEMER
               ,
               who
               being
               the
               Eternal
               WISDOM
               and
               WORD
               of
               God
               ,
               and
               so
               truly
               GOD
               and
               one
               in
               Essence
               with
               the
               FATHER
               ,
               did
               assume
               our
               Nature
               ,
               and
               became
               Man
               ,
               being
               conceived
               by
               the
               HOLY
               SPIRIT
               in
               the
               Virgin
               Mary
               ,
               and
               born
               of
               her
               ,
               and
               called
               
                 JESVS
                 CHRIST
              
               :
               who
               being
               Holy
               and
               without
               all
               sin
               ,
               did
               conquer
               the
               Tempter
               and
               the
               World
               ,
               fulfilling
               all
               righteousness
               ;
               He
               enacted
               and
               preached
               the
               Law
               or
               Covenant
               of
               Grace
               ,
               confirming
               his
               Doctrine
               by
               abundant
               uncontrolled
               Miracles
               ;
               contemning
               the
               World
               ,
               he
               exposed
               himself
               to
               the
               malice
               and
               fury
               ,
               and
               contempt
               of
               sinners
               ,
               and
               gave
               up
               himself
               a
               Sacrifice
               for
               our
               sins
               ,
               and
               a
               Ransom
               for
               us
               ,
               in
               suffering
               death
               on
               a
               Cross
               ,
               to
               reconcile
               us
               to
               God
               :
               He
               was
               buryed
               ,
               and
               went
               in
               Soul
               to
               the
               Souls
               departed
               :
               And
               the
               third
               day
               he
               rose
               again
               ,
               having
               conquered
               death
               ;
               And
               after
               forty
               dayes
               having
               instructed
               and
               authorized
               his
               Apostles
               in
               their
               Office
               ,
               he
               ascended
               up
               into
               Heaven
               in
               their
               sight
               ;
               where
               he
               remaineth
               Glorified
               ,
               and
               is
               Lord
               of
               all
               ;
               the
               chief
               Priest
               ,
               and
               Prophet
               ,
               and
               King
               of
               his
               Church
               ,
               interceding
               for
               us
               ,
               teaching
               and
               governing
               us
               ,
               by
               his
               Spirit
               ,
               Ministers
               and
               Word
               .
            
             
               5.
               
               The
               New
               Law
               and
               Covenant
               which
               Christ
               hath
               procured
               ,
               
               made
               and
               sealed
               (
               by
               his
               Blood
               ,
               
               his
               Sacraments
               ,
               and
               his
               Spirit
               )
               is
               this
               ;
               [
               That
               to
               all
               them
               who
               by
               true
               Repentance
               and
               Faith
               ,
               do
               forsake
               the
               Flesh
               ,
               the
               World
               and
               the
               Devil
               ,
               and
               give
               up
               themselves
               to
               God
               the
               Father
               ,
               Son
               and
               Holy
               Spirit
               ,
               their
               Creator
               ,
               Redeemer
               and
               Sanctifier
               ,
               he
               will
               give
               Himself
               in
               these
               Relations
               ,
               and
               take
               them
               as
               his
               reconciled
               Children
               ,
               pardoning
               their
               sins
               ,
               and
               giving
               them
               his
               grace
               ,
               and
               title
               to
               Everlasting
               Happiness
               ,
               and
               will
               glorifie
               all
               that
               thus
               persevere
               :
               But
               will
               condemn
               the
               unbelievers
               ,
               impenitent
               ,
               and
               ungodly
               ,
               to
               everlasting
               punishment
               .
               ]
               This
               Covenant
               he
               hath
               commanded
               his
               Ministers
               to
               proclaim
               and
               offer
               to
               all
               the
               World
               ,
               and
               to
               baptize
               all
               that
               consent
               thereunto
               ,
               to
               invest
               them
               Sacramentally
               in
               all
               these
               benefits
               ,
               and
               enter
               them
               into
               his
               holy
               Catholick
               Church
               .
            
             
               6.
               
               The
               
                 Holy
                 Spirit
              
               proceeding
               from
               the
               Father
               and
               the
               Son
               ,
               did
               first
               inspire
               and
               guide
               the
               Prophets
               ,
               Apostles
               and
               Evangelists
               ,
               that
               they
               might
               truly
               and
               fully
               reveal
               the
               Doctrine
               of
               Christ
               ,
               and
               deliver
               it
               in
               Scripture
               to
               the
               Church
               ,
               as
               the
               Rule
               of
               our
               Faith
               and
               Life
               ;
               and
               by
               abundance
               of
               evident
               ,
               uncontrolled
               Miracles
               ,
               and
               gifts
               ,
               to
               be
               the
               great
               witness
               of
               Christ
               ,
               and
               of
               the
               truth
               of
               his
               holy
               Word
               .
            
             
               7.
               
               Where
               the
               Gospel
               is
               made
               known
               ,
               the
               HOLY
               SPIRIT
               doth
               by
               it
               illuminate
               the
               minds
               of
               such
               as
               shall
               be
               saved
               ,
               and
               opening
               and
               softening
               their
               hearts
               ,
               doth
               draw
               them
               to
               believe
               in
               Christ
               ,
               and
               turneth
               them
               from
               the
               power
               of
               Satan
               unto
               God
               :
               Whereupon
               they
               are
               joyned
               to
               Christ
               the
               Head
               ,
               and
               into
               the
               Holy
               Catholick
               Church
               which
               is
               his
               Body
               ,
               consisting
               of
               all
               true
               Believers
               ,
               and
               are
               freely
               justified
               and
               made
               the
               Sons
               of
               God
               ,
               and
               a
               sanctified
               peculiar
               people
               unto
               him
               ,
               and
               do
               Love
               him
               above
               all
               ,
               and
               serve
               him
               sincerely
               in
               holiness
               and
               righteousness
               ,
               loving
               and
               desiring
               the
               Communion
               of
               Saints
               ,
               overcoming
               the
               Flesh
               ,
               the
               World
               ,
               and
               the
               Devil
               ,
               and
               living
               in
               Hope
               of
               the
               coming
               of
               Christ
               ,
               and
               of
               Everlasting
               life
               .
            
             
               8.
               
               At
               death
               the
               Souls
               of
               the
               Justified
               go
               to
               Happiness
               with
               Christ
               ,
               and
               the
               Souls
               of
               the
               wicked
               to
               misery
               :
               And
               at
               the
               end
               of
               this
               World
               ,
               the
               Lord
               Jesus
               Christ
               will
               come
               again
               ,
               and
               will
               raise
               the
               Bodies
               of
               all
               men
               from
               the
               dead
               ,
               and
               will
               judge
               all
               the
               World
               according
               to
               the
               good
               or
               
               evil
               which
               they
               have
               done
               :
               
               And
               the
               righteous
               shall
               go
               into
               Everlasting
               Life
               ,
               where
               they
               shall
               see
               Gods
               Glory
               ,
               and
               being
               perfected
               in
               Holiness
               ,
               shall
               love
               and
               praise
               and
               please
               him
               perfectly
               ,
               and
               be
               loved
               by
               him
               for
               evermore
               ;
               and
               the
               Wicked
               shall
               go
               into
               Everlasting
               punishment
               with
               the
               Devil
               .
            
             
               II.
               According
               to
               this
               Belief
               we
               do
               deliberately
               and
               seriously
               by
               unfeigned
               consent
               of
               Will
               ,
               take
               this
               One
               God
               ,
               
               the
               infinite
               Power
               ,
               Wisdom
               ,
               and
               Goodness
               ,
               the
               Father
               ,
               Son
               ,
               and
               Holy
               Spirit
               ,
               for
               our
               only
               God
               ,
               our
               reconciled
               Father
               ,
               our
               Saviour
               and
               our
               Sanctifyer
               ,
               and
               resolvedly
               give
               up
               our selves
               to
               him
               accordingly
               ;
               entering
               into
               his
               Church
               under
               the
               hands
               of
               his
               Ministers
               ,
               by
               the
               solemnization
               of
               this
               Covenant
               in
               the
               Sacrament
               of
               Baptism
               .
               And
               in
               prosecution
               of
               this
               Covenant
               ,
               we
               proceed
               to
               stirre
               up
               our
               DESIRES
               by
               daily
               PRAYER
               to
               God
               in
               the
               Name
               of
               Christ
               ,
               by
               the
               help
               of
               the
               Holy
               Spirit
               ,
               in
               the
               order
               following
               :
               1.
               
               We
               desire
               the
               glorifying
               and
               hallowing
               of
               the
               Name
               of
               God
               ,
               that
               he
               may
               be
               known
               ,
               and
               loved
               ,
               and
               honoured
               by
               the
               World
               ,
               and
               may
               be
               well-pleased
               in
               us
               ,
               and
               we
               may
               delight
               in
               Him
               which
               is
               our
               ultimate
               end
               .
               2.
               
               That
               his
               Kingdom
               of
               Grace
               may
               be
               enlarged
               ,
               and
               his
               Kingdom
               of
               Glory
               as
               to
               the
               Perfected
               Church
               of
               the
               sanctified
               ,
               may
               come
               :
               That
               Mankinde
               may
               more
               universally
               subject
               themselves
               to
               God
               their
               Creator
               and
               Redeemer
               ,
               and
               be
               saved
               by
               him
               .
               3.
               
               That
               this
               Earth
               which
               is
               grown
               too
               like
               to
               Hell
               ,
               may
               be
               made
               liker
               to
               the
               Holy
               ones
               in
               Heaven
               ,
               by
               a
               holy
               conformity
               to
               Gods
               Will
               ,
               and
               Obedience
               to
               all
               his
               Laws
               ,
               denying
               and
               mortifying
               their
               own
               fleshly
               desires
               ,
               wills
               and
               minds
               .
               4.
               
               That
               our
               Natures
               may
               have
               necessary
               support
               ,
               protection
               and
               provision
               in
               our
               daily
               service
               of
               God
               ,
               and
               passage
               through
               this
               World
               ,
               with
               which
               we
               ought
               to
               be
               content
               .
               5.
               
               That
               all
               our
               sins
               may
               be
               forgiven
               us
               through
               our
               Redeemer
               ,
               as
               we
               our selves
               are
               ready
               to
               pardon
               wrongs
               .
               6.
               
               That
               we
               may
               be
               kept
               from
               Temptations
               ,
               and
               delivered
               from
               sin
               and
               misery
               ,
               from
               Satan
               ,
               from
               wicked
               men
               ,
               and
               from
               our selves
               :
               Concluding
               our
               Prayers
               with
               the
               joyfull
               Praises
               of
               God
               ,
               our
               Heavenly
               Father
               ,
               acknowledging
               his
               Kingdom
               ,
               Power
               ,
               and
               Glory
               for
               ever
               .
            
             
             
               III.
               The
               Laws
               of
               Christian
               PRACTICE
               are
               these
               :
               1.
               
               
               That
               our
               Souls
               do
               firmly
               adhere
               to
               God
               ,
               our
               Creator
               ,
               Redeemer
               and
               Sanctifyer
               ,
               by
               Faith
               ,
               Love
               ,
               Confidence
               ,
               and
               Delight
               ;
               that
               we
               seek
               him
               by
               desire
               ,
               obedience
               and
               hope
               ;
               meditating
               on
               himself
               ,
               his
               word
               and
               works
               of
               Creation
               ,
               Redemption
               and
               Sanctification
               ,
               of
               Death
               ,
               Judgement
               ,
               Heaven
               and
               Hell
               :
               exercising
               Repentance
               and
               mortifying
               sin
               ,
               especially
               atheism
               ,
               unbelief
               ,
               and
               unholiness
               ,
               hardness
               of
               heart
               ,
               disobedience
               and
               unthankfulness
               ,
               pride
               ,
               worldliness
               and
               flesh-pleasing
               :
               Examining
               our
               hearts
               ;
               about
               our
               Graces
               ,
               our
               Duties
               ,
               and
               our
               sins
               :
               Watchfully
               governing
               our
               thoughts
               ,
               affections
               ,
               passions
               ,
               senses
               ,
               appetites
               ,
               words
               and
               outward
               actions
               :
               Resisting
               temptations
               ;
               and
               serving
               God
               with
               all
               our
               faculties
               ,
               and
               glorifying
               him
               in
               our
               Hearts
               ,
               our
               Speeches
               ,
               and
               our
               Lives
               .
            
             
               2.
               
               That
               we
               worship
               God
               according
               to
               his
               Holiness
               ,
               and
               his
               Word
               ,
               in
               Spirit
               and
               Truth
               ,
               and
               not
               with
               Fopperies
               and
               Imagery
               according
               to
               our
               own
               devices
               ,
               which
               may
               dishonour
               him
               ,
               and
               lead
               us
               to
               Idolatry
               .
            
             
               3.
               
               That
               we
               ever
               use
               his
               Name
               with
               special
               Reverence
               ;
               especially
               in
               appealing
               to
               him
               by
               an
               Oath
               ;
               abhorring
               prophaneness
               ,
               perjury
               ,
               and
               breach
               of
               Vows
               and
               Covenants
               to
               God.
               
            
             
               4.
               
               That
               we
               meet
               in
               Holy
               Assemblies
               for
               his
               more
               solemn
               Worship
               ;
               where
               the
               Pastors
               teach
               his
               Word
               to
               their
               Flocks
               ,
               and
               lead
               them
               in
               Prayer
               and
               Praise
               to
               God
               ,
               administer
               the
               Sacrament
               of
               Communion
               ,
               and
               are
               the
               Guides
               of
               the
               Church
               in
               Holy
               things
               ;
               whom
               the
               people
               must
               hear
               ,
               obey
               and
               honour
               ;
               especially
               the
               
                 Lords
                 Day
              
               must
               be
               thus
               spent
               in
               Holiness
               .
            
             
               5.
               
               That
               Parents
               educate
               their
               Children
               in
               the
               Knowledge
               and
               Fear
               of
               God
               ,
               and
               in
               obedience
               of
               his
               Laws
               ;
               and
               that
               Princes
               ,
               Masters
               and
               all
               Superiours
               govern
               in
               Holiness
               and
               Justice
               ,
               for
               the
               glory
               of
               God
               ,
               and
               the
               common
               good
               ,
               according
               to
               his
               Laws
               :
               And
               that
               Children
               love
               ,
               honour
               and
               obey
               their
               Parents
               ,
               and
               all
               Subjects
               their
               Rulers
               ,
               in
               due
               subordination
               unto
               God.
               
            
             
               
               6.
               
               That
               we
               do
               nothing
               against
               our
               Neighbours
               Life
               or
               Bodily
               welfare
               ,
               but
               carefully
               preserve
               it
               as
               our
               own
               .
            
             
             
               7.
               
               That
               no
               man
               defile
               his
               Neighbours
               wife
               ,
               
               nor
               commit
               Fornication
               ;
               but
               preserve
               our
               own
               and
               others
               Chastity
               in
               thought
               ,
               word
               and
               deed
               .
            
             
               8.
               
               That
               we
               wrong
               not
               another
               in
               his
               Estate
               ,
               by
               stealing
               ,
               
               fraud
               ,
               or
               any
               other
               means
               ;
               but
               preserve
               our
               Neighbours
               Estate
               as
               our
               own
               .
            
             
               9.
               
               That
               we
               pervert
               not
               Justice
               by
               false
               witness
               or
               otherwise
               ;
               
               nor
               wrong
               our
               neighbour
               in
               his
               Name
               ,
               by
               slanders
               ,
               backbiting
               or
               reproach
               :
               That
               we
               lie
               not
               ;
               but
               speak
               the
               truth
               in
               love
               ,
               and
               preserve
               our
               neighbours
               right
               and
               honour
               as
               our
               own
               .
            
             
               10.
               
               That
               we
               be
               not
               selfish
               ,
               setting
               up
               our
               selves
               and
               our
               own
               ,
               against
               our
               Neighbour
               and
               his
               good
               ,
               
               desiring
               to
               draw
               from
               him
               unto
               our selves
               :
               But
               that
               we
               love
               our
               Neighbour
               as
               our selves
               ,
               desiring
               his
               welfare
               as
               our
               own
               ;
               doing
               to
               others
               as
               (
               regularly
               )
               we
               would
               have
               them
               do
               to
               us
               ;
               forbearing
               and
               forgiving
               one
               another
               ;
               loving
               even
               our
               enemies
               ,
               and
               doing
               good
               to
               all
               ,
               according
               to
               our
               power
               ,
               both
               for
               their
               Bodies
               and
               their
               Souls
               .
            
          
           
             This
             is
             the
             Substance
             of
             the
             CHRISTIAN
             RELIGION
             .
          
           
             §
             .
             15.
             
             II.
             
               The
               summ
               or
               Abstract
               of
               the
               Christian
               Religion
               is
               contained
               in
               three
               short
               Forms
               :
               The
               first
               called
               ,
               The
            
             Creed
             ,
             
               containing
               the
               matter
               of
               the
               Christian
            
             Belief
             ;
             
               The
               second
               called
               ,
               The
            
             Lords
             Prayer
             ,
             
               containing
               the
               matter
               of
               Christian
            
             Desires
             
               and
               hope
               :
               The
               third
               called
               ,
               The
               Law
               or
               Decalogue
               containing
               the
               summ
               of
               Morall
               Duties
               ;
               which
               are
               as
               followeth
               .
            
          
           
             
               
                 
                   
                     The
                     BELIEF
                     .
                  
                   
                     1.
                     
                     I
                     believe
                     in
                     God
                     ,
                     the
                     Father
                     Almighty
                     ,
                     Maker
                     of
                     Heaven
                     and
                     Earth
                     ;
                     2.
                     
                     And
                     in
                     Iesus
                     Christ
                     his
                     only
                     Son
                     our
                     Lord
                     ;
                     who
                     was
                     conceived
                     by
                     the
                     Holy
                     Ghost
                     ,
                     born
                     of
                     the
                     Virgin
                     Mary
                     ,
                     suffered
                     under
                     
                       Pontius
                       Pilate
                    
                     ;
                     was
                     crucified
                     ,
                     dead
                     and
                     buried
                     ,
                     descended
                     to
                     *
                     Hell
                     ;
                     the
                     third
                     day
                     he
                     rose
                     again
                     from
                     the
                     dead
                     ;
                     he
                     ascended
                     into
                     Heaven
                     ,
                     and
                     sitteth
                     on
                     the
                     right
                     hand
                     of
                     God
                     the
                     Father
                     Almighty
                     :
                     from
                     thence
                     he
                     shall
                     come
                     again
                     to
                     judge
                     the
                     quick
                     and
                     the
                     dead
                     .
                     3.
                     
                     I
                     believe
                     in
                     the
                     Holy
                     Ghost
                     ;
                     the
                     Holy
                     Catholick
                     Church
                     ,
                     the
                     Communion
                     of
                     
                     Saints
                     ,
                     the
                     Forgiveness
                     of
                     sins
                     ,
                     the
                     Resurrection
                     of
                     the
                     body
                     ,
                     and
                     the
                     Life
                     Everlasting
                     .
                  
                
                 
                   
                     The
                     LORDS
                     PRAYER
                     .
                  
                   
                     Our
                     FATHER
                     which
                     art
                     in
                     Heaven
                     ,
                     hallowed
                     be
                     thy
                     Name
                     :
                     Thy
                     Kingdom
                     come
                     :
                     Thy
                     will
                     be
                     done
                     on
                     Earth
                     as
                     it
                     is
                     in
                     Heaven
                     .
                     Give
                     us
                     this
                     day
                     our
                     daily
                     bread
                     ,
                     and
                     forgive
                     us
                     our
                     trespasses
                     as
                     we
                     forgive
                     them
                     that
                     trespass
                     against
                     us
                     :
                     And
                     lead
                     us
                     not
                     into
                     temptation
                     ;
                     but
                     deliver
                     us
                     from
                     evil
                     :
                     For
                     thine
                     is
                     the
                     Kingdom
                     ,
                     the
                     Power
                     and
                     the
                     Glory
                     ;
                     for
                     ever
                     ,
                     Amen
                     .
                  
                
                 
                   
                     The
                     Ten
                     COMMANDEMENTS
                     .
                  
                   
                     
                     God
                     spake
                     all
                     these
                     words
                     ;
                     saying
                     ,
                     I
                     am
                     the
                     Lord
                     thy
                     God
                     ,
                     which
                     brought
                     thee
                     out
                     of
                     the
                     Land
                     of
                     Egypt
                     ,
                     out
                     of
                     the
                     house
                     of
                     bondage
                     .
                  
                   
                     1.
                     
                     Thou
                     shalt
                     have
                     no
                     other
                     Gods
                     before
                     me
                     .
                  
                   
                     2.
                     
                     Thou
                     shalt
                     not
                     make
                     unto
                     thee
                     any
                     graven
                     Image
                     ,
                     or
                     any
                     likeness
                     of
                     any
                     thing
                     in
                     Heaven
                     above
                     ,
                     or
                     that
                     is
                     in
                     the
                     Earth
                     beneath
                     ,
                     or
                     that
                     is
                     in
                     the
                     water
                     under
                     the
                     Earth
                     :
                     Thou
                     shalt
                     not
                     vow
                     down
                     thy self
                     to
                     them
                     ,
                     nor
                     serve
                     them
                     :
                     For
                     I
                     the
                     Lord
                     thy
                     God
                     am
                     a
                     jealous
                     God
                     ,
                     visiting
                     the
                     iniquities
                     of
                     the
                     Fathers
                     upon
                     the
                     Children
                     to
                     the
                     third
                     and
                     fourth
                     generation
                     of
                     them
                     that
                     hate
                     me
                     ,
                     and
                     shewing
                     mercy
                     unto
                     thousands
                     of
                     them
                     that
                     love
                     me
                     and
                     keep
                     my
                     Commandements
                     .
                  
                   
                     3.
                     
                     Thou
                     shalt
                     not
                     take
                     the
                     Name
                     of
                     the
                     Lord
                     thy
                     God
                     in
                     vain
                     ,
                     for
                     the
                     Lord
                     will
                     not
                     hold
                     him
                     guiltless
                     that
                     taketh
                     his
                     Name
                     in
                     vain
                     .
                  
                   
                     4.
                     
                     *
                     Remember
                     the
                     Sabbath
                     day
                     ,
                     to
                     keep
                     it
                     holy
                     :
                     six
                     dayes
                     shalt
                     thou
                     labour
                     and
                     do
                     all
                     thy
                     work
                     :
                     but
                     the
                     Seventh
                     day
                     is
                     the
                     Sabbath
                     of
                     the
                     Lord
                     thy
                     God
                     ;
                     in
                     it
                     thou
                     shalt
                     not
                     do
                     any
                     work
                     ;
                     thou
                     ,
                     nor
                     thy
                     Son
                     ,
                     nor
                     thy
                     Daughter
                     ,
                     thy
                     Man-servant
                     ,
                     nor
                     thy
                     Maid-servant
                     ,
                     nor
                     thy
                     Cattel
                     ,
                     nor
                     the
                     Stranger
                     that
                     is
                     within
                     thy
                     gates
                     :
                     For
                     in
                     six
                     dayes
                     the
                     Lord
                     made
                     Heaven
                     and
                     Earth
                     ,
                     the
                     Sea
                     ,
                     and
                     all
                     that
                     in
                     them
                     is
                     ,
                     and
                     rested
                     the
                     Seventh
                     day
                     ,
                     wherefore
                     the
                     Lord
                     blessed
                     the
                     Seventh
                     day
                     ,
                     and
                     hallowed
                     it
                     .
                  
                   
                   
                     5.
                     
                     Honour
                     thy
                     Father
                     and
                     thy
                     Mother
                     ;
                     that
                     thy
                     dayes
                     may
                     be
                     long
                     upon
                     the
                     Land
                     ,
                     which
                     the
                     Lord
                     thy
                     God
                     giveth
                     thee
                     .
                  
                   
                     6.
                     
                     Thou
                     shalt
                     not
                     kill
                     .
                  
                   
                     7.
                     
                     Thou
                     shalt
                     not
                     commit
                     Adultery
                     .
                  
                   
                     8.
                     
                     Thou
                     shalt
                     not
                     Steal
                     .
                  
                   
                     9.
                     
                     Thou
                     shalt
                     not
                     bear
                     false
                     witness
                     against
                     thy
                     Neighbour
                     .
                  
                   
                     10.
                     
                     Thou
                     shalt
                     not
                     covet
                     thy
                     Neighbours
                     House
                     :
                     thou
                     shalt
                     not
                     covet
                     thy
                     Neighbours
                     Wife
                     ,
                     nor
                     his
                     Man-servant
                     ,
                     nor
                     his
                     Maid-servant
                     ,
                     nor
                     his
                     Oxe
                     ,
                     nor
                     his
                     Ass
                     ,
                     nor
                     any
                     thing
                     that
                     is
                     thy
                     Neighbours
                     .
                  
                
              
            
          
           
             §
             .
             16.
             
             The
             ten
             Commandements
             are
             summed
             up
             by
             Christ
             into
             these
             two
             ,
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
             and
             soul
             ,
             and
             might
             ;
             and
             Thou
             shalt
             love
             thy
             Neighbour
             as
             thy self
             .
          
           
             §
             .
             17.
             
             These
             Commandements
             being
             first
             delivered
             to
             the
             Jews
             ,
             are
             continued
             by
             Christ
             ,
             as
             the
             summ
             of
             the
             Law
             of
             Nature
             ;
             only
             instead
             of
             Deliverance
             of
             the
             Jews
             from
             Egypt
             ,
             he
             hath
             made
             our
             Redemption
             from
             sin
             and
             Satan
             ,
             which
             was
             thereby
             typified
             ,
             to
             be
             the
             fundamental
             motive
             ;
             And
             he
             hath
             removed
             the
             memorial
             of
             the
             Creation-Rest
             ,
             from
             the
             seventh
             day-Sabbath
             ,
             to
             be
             kept
             on
             the
             Lords
             day
             ,
             which
             is
             the
             first
             ,
             with
             the
             Commemoration
             of
             his
             Resurrection
             ,
             and
             our
             Redemption
             ,
             in
             the
             solemn
             Worship
             of
             his
             holy
             Assemblies
             .
          
           
             §
             .
             
               18.
               
               III.
            
             The
             briefest
             Summary
             of
             the
             Christian
             Religion
             ,
             
             containing
             the
             Essentials
             only
             ,
             is
             in
             the
             Sacramental
             Covenant
             of
             Grace
             :
             Wherein
             the
             Penitent
             Believer
             ,
             renouncing
             the
             Flesh
             ,
             the
             World
             and
             the
             Devil
             ,
             doth
             solemnly
             give
             up
             himself
             to
             God
             the
             Father
             ,
             Son
             and
             Holy
             Spirit
             ,
             as
             his
             only
             God
             ,
             his
             Father
             ,
             his
             Saviour
             and
             his
             Sanctifier
             ,
             engaging
             himself
             hereby
             to
             a
             Holy
             life
             (
             of
             Resignation
             ,
             Obedience
             and
             Love
             )
             ;
             and
             receiving
             the
             pardon
             of
             all
             his
             sins
             ,
             and
             title
             to
             the
             further
             helps
             of
             grace
             ,
             to
             the
             favour
             of
             God
             ,
             and
             everlasting
             life
             :
             This
             Covenant
             is
             first
             entered
             by
             the
             Sacrament
             of
             Baptisme
             ,
             and
             after
             renewed
             in
             our
             communion
             with
             the
             Church
             ,
             in
             the
             Sacrament
             of
             the
             Body
             and
             Blood
             of
             Christ
             .
          
           
             
               So
               that
               the
            
             Christian
             
               Religion
               is
               but
            
             [
             Faith
             in
             God
             our
             Creator
             ,
             Redeemer
             and
             Sanctifyer
             ,
             producing
             the
             hope
             of
             
             Life
             Everlasting
             ,
             and
             possessing
             us
             with
             the
             love
             of
             God
             and
             Man
             :
             And
             all
             this
             expressed
             in
             the
             genuine
             fruits
             of
             Patience
             ,
             Obedience
             ,
             and
             Praise
             to
             God
             ,
             and
             works
             of
             Charity
             and
             Justice
             unto
             Man.
             
          
           
             §
             .
             19.
             
             That
             all
             this
             Religion
             might
             be
             the
             better
             understood
             ,
             received
             and
             practised
             by
             us
             ,
             the
             Word
             of
             God
             ,
             came
             down
             into
             Flesh
             ,
             
             and
             gave
             us
             a
             perfect
             Example
             of
             it
             in
             his
             most
             perfect
             Life
             ;
             in
             perfect
             holiness
             and
             innocency
             ,
             conquering
             all
             temptations
             ,
             contemning
             the
             honours
             ,
             riches
             and
             pleasures
             of
             the
             World
             ;
             in
             perfect
             patience
             ,
             and
             meekness
             ,
             and
             condescension
             ,
             and
             in
             the
             perfect
             Love
             of
             God
             and
             Man.
             
          
           
             
               When
               perfect
               Doctrine
               is
               seconded
               by
               Perfect
               Exemplariness
               of
               Life
               ,
               there
               can
               be
               no
               greater
               Light
               set
               before
               us
               ,
               to
               lead
               us
               out
               of
               our
               state
               of
               darkness
               into
               the
               everlasting
               Light.
               And
               had
               it
               not
               been
               a
               pattern
               of
               holy
               Power
               ,
               Wisdom
               and
               Goodness
               ;
               of
               Self-denyall
               ,
               Obedience
               and
               Love
               ;
               of
               Patience
               ,
               and
               of
               Truth
               and
               Prudence
               ,
               and
               of
               contempt
               of
               all
               inferiour
               things
               ,
               even
               of
               Life
               it self
               ,
               for
               the
               Love
               of
               God
               ,
               and
               for
               Life
               eternal
               ;
               it
               would
               not
               have
               been
               a
               full
               exemplification
               of
               his
               Doctrine
               ;
               nor
               a
               perfect
               Revelation
               of
               it
               to
               the
               World.
               Example
               bringeth
               Doctrine
               neer
               our
               Senses
               ,
               and
               thereby
               maketh
               it
               more
               clear
               and
               powerfull
               .
            
          
           
             
             §
             .
             20.
             
             It
             is
             the
             undertaken
             Office
             of
             Jesus
             Christ
             ,
             to
             send
             the
             Holy
             Spirit
             into
             Believers
             mindes
             ,
             and
             to
             write
             out
             the
             substance
             of
             this
             Law
             upon
             their
             hearts
             ,
             and
             give
             them
             such
             holy
             and
             heavenly
             inclinations
             ,
             that
             it
             may
             become
             as
             it
             were
             a
             Natural
             Law
             unto
             them
             ,
             and
             they
             obey
             it
             with
             love
             ,
             facility
             and
             delight
             (
             though
             not
             in
             perfection
             till
             they
             arrive
             at
             the
             state
             of
             Perfection
             .
             )
          
           
             
               So
               much
               to
               shew
               WHAT
               the
            
             Christian
             Religion
             is
             .
          
        
         
           
           
             CHAP.
             IV.
             Of
             the
             Nature
             and
             Properties
             of
             the
             Christian
             Religion
             .
          
           
             HAving
             understood
             the
             matter
             and
             words
             of
             the
             Christian
             Religion
             ,
             before
             I
             proceeded
             any
             further
             ,
             
             I
             thought
             it
             meet
             to
             pass
             a
             judgment
             upon
             the
             nature
             ,
             temperament
             ,
             constitution
             and
             properties
             of
             it
             .
             And
             therein
             I
             found
             that
             which
             must
             needs
             be
             a
             great
             preparative
             to
             belief
             .
          
           
             §
             .
             1.
             
             
               And
               first
               ,
               I
               found
               ,
               that
               it
               is
               a
               most
               holy
               and
               spiritual
               Religion
               ,
               resolved
               into
               the
               most
               excellent
               Principles
               and
               Ends
               ,
               glorifying
               God
               ,
               and
               humbling
               man
               ,
               and
               teaching
               us
               the
               most
               divine
               and
               heavenly
               life
               ,
               in
               the
               love
               and
               patient
               service
               of
               our
               Creator
               .
            
          
           
             1.
             
             It
             is
             most
             Holy
             ,
             for
             it
             calleth
             us
             up
             entirely
             unto
             God
             ,
             
             and
             consisteth
             in
             our
             absolute
             dedication
             and
             devotedness
             to
             him
             .
             2.
             
             It
             is
             most
             Spiritual
             ,
             leading
             us
             from
             things
             carnal
             and
             terrene
             ;
             and
             being
             principally
             about
             the
             government
             of
             the
             Soul
             ;
             and
             placing
             all
             our
             felicity
             in
             things
             spiritual
             ,
             and
             not
             in
             fleshly
             pleasures
             with
             the
             Epicureans
             and
             Mahometans
             :
             It
             teacheth
             us
             to
             worship
             God
             in
             a
             spiritual
             manner
             ,
             and
             not
             either
             irrationally
             ,
             toyishly
             ,
             or
             irreverently
             :
             And
             it
             directeth
             our
             lives
             to
             a
             daily
             converse
             with
             God
             in
             holiness
             .
             3.
             
             The
             Principles
             of
             it
             are
             the
             three
             Essentialities
             of
             God
             in
             Unity
             ,
             viz.
             the
             Infinite
             Power
             ,
             Wisdom
             and
             Goodness
             ;
             and
             the
             three
             grand
             Relations
             of
             God
             to
             Man
             ,
             as
             founded
             in
             his
             three
             most
             famous
             works
             ,
             viz
             ,
             as
             our
             Creator
             ,
             our
             Redeemer
             ,
             and
             our
             Regenerater
             or
             Sanctifier
             ;
             and
             the
             three
             great
             Relations
             arising
             from
             Creation
             ,
             and
             also
             from
             Redemption
             ,
             viz.
             as
             he
             is
             our
             Owner
             ,
             our
             Ruler
             and
             our
             Benefactor
             or
             chiefest
             Good
             and
             End.
             4.
             
             The
             Ends
             of
             the
             Christian
             Religion
             ,
             I
             find
             are
             proximately
             the
             saving
             of
             man
             from
             Satan
             ,
             and
             the
             Justice
             of
             God
             ;
             the
             sanctifying
             them
             to
             God
             ,
             and
             purifying
             them
             from
             sin
             ,
             the
             pardon
             of
             their
             sins
             ,
             and
             the
             everlasting
             happiness
             of
             their
             Souls
             ,
             in
             the
             pleasing
             and
             fruition
             of
             God
             for
             ever
             .
             In
             a
             word
             ,
             it
             is
             but
             the
             redeeming
             us
             
             from
             our
             carnal
             self
             ,
             the
             world
             ,
             and
             the
             devil
             ,
             to
             the
             love
             and
             service
             of
             our
             Creator
             .
             5.
             
             Nothing
             can
             be
             spoken
             more
             honourably
             of
             God
             in
             all
             his
             perfections
             ,
             in
             the
             language
             of
             poor
             mortals
             ,
             than
             what
             the
             Christian
             Religion
             speaketh
             of
             him
             .
             6.
             
             And
             no
             Religion
             so
             much
             
               humbleth
               man
            
             ,
             by
             opening
             the
             malignity
             both
             of
             his
             original
             and
             actual
             sin
             ,
             and
             declaring
             the
             displeasure
             of
             God
             against
             it
             .
             7.
             
             It
             teacheth
             us
             who
             once
             lived
             as
             without
             God
             in
             the
             world
             ,
             to
             live
             wholly
             unto
             God
             ,
             
             and
             to
             make
             nothing
             of
             all
             the
             world
             in
             comparison
             of
             him
             .
             8.
             
             And
             it
             teacheth
             us
             to
             live
             upon
             the
             hopes
             of
             heaven
             ,
             and
             fetch
             our
             motives
             and
             our
             comforts
             from
             it
             .
          
           
             §
             .
             2.
             
             
               I
               find
               that
               the
               Christian
               Religion
               is
               the
               most
               pure
               ,
               and
               clean
               ,
               and
               utterly
               opposite
               to
               all
               that
               is
               evil
               .
            
          
           
             There
             is
             no
             vertue
             which
             it
             commendeth
             not
             ,
             nor
             duty
             which
             it
             commandeth
             not
             ,
             nor
             vice
             which
             it
             condemneth
             not
             ,
             nor
             sin
             which
             it
             forbiddeth
             not
             .
          
           
             The
             chief
             thing
             in
             it
             which
             occasioneth
             the
             rebellion
             and
             displeasure
             of
             the
             world
             against
             it
             ,
             is
             the
             purity
             and
             goodness
             of
             it
             ,
             which
             is
             contrary
             to
             their
             sensual
             nature
             ,
             and
             as
             Physick
             to
             their
             licentious
             lives
             :
             would
             it
             indulge
             their
             vices
             ,
             and
             give
             them
             leave
             to
             sin
             ,
             they
             could
             endure
             it
             .
          
           
             §
             .
             3.
             
             
               Particularly
               it
               most
               vehemently
               condemneth
               the
               grand
               vices
               of
               Pride
               ,
               Worldliness
               ,
               and
               Sensuality
               ,
               and
               all
               their
               polluting
               and
               pernicious
               fruits
               .
            
          
           
             1.
             
             No
             Religion
             doth
             so
             much
             to
             teach
             men
             Humility
             ,
             and
             make
             Pride
             appear
             an
             odious
             thing
             .
             It
             openeth
             the
             malignity
             of
             it
             ,
             as
             it
             lifteth
             up
             the
             mind
             against
             God
             or
             Man
             :
             it
             condemneth
             it
             as
             Satans
             image
             :
             it
             giveth
             us
             a
             multitude
             of
             humbling
             precepts
             and
             motives
             ,
             and
             secondeth
             them
             all
             with
             the
             strangest
             example
             of
             condescension
             and
             lowliness
             in
             Christ
             that
             was
             ever
             presented
             to
             the
             view
             of
             man.
             Whereas
             I
             find
             even
             in
             the
             famousest
             of
             the
             Roman
             Heathens
             ,
             that
             a
             great
             deal
             of
             pride
             was
             taken
             for
             a
             virtue
             ,
             and
             men
             were
             instructed
             and
             exhorted
             to
             be
             proud
             ,
             under
             pretence
             of
             maintaining
             and
             vindicating
             their
             honour
             ;
             and
             true
             Humility
             was
             taken
             for
             disgraceful
             baseness
             ,
             and
             men
             were
             driven
             from
             it
             by
             the
             scorn
             ,
             not
             only
             of
             the
             vulgar
             ,
             but
             of
             Philosophers
             themselves
             .
          
           
             2.
             
             And
             there
             is
             no
             Religion
             that
             is
             fitted
             so
             much
             to
             the
             destruction
             of
             Worldliness
             ,
             or
             of
             the
             love
             of
             Riches
             ,
             as
             Christianity
             
             is
             :
             
             for
             it
             teacheth
             men
             most
             effectually
             the
             vanity
             of
             the
             world
             ;
             it
             appointeth
             them
             a
             holy
             life
             ,
             so
             hateful
             to
             worldly
             men
             ,
             as
             will
             occasion
             them
             to
             feel
             the
             vexation
             of
             the
             world
             ;
             it
             openeth
             to
             them
             the
             hopes
             of
             a
             life
             so
             much
             better
             ,
             as
             may
             teach
             them
             to
             take
             all
             the
             wealth
             and
             glory
             of
             this
             world
             for
             a
             shadow
             ,
             a
             feather
             ,
             or
             a
             dream
             .
             It
             condemneth
             
               worldly
               love
            
             ,
             as
             the
             sin
             inconsistent
             with
             the
             love
             of
             God
             ,
             and
             the
             certain
             mark
             of
             a
             drossy
             unsanctified
             miserable
             soul
             .
             It
             setteth
             before
             us
             such
             an
             example
             of
             Christ
             ,
             as
             must
             needs
             shame
             worldliness
             with
             all
             true
             believers
             .
          
           
             3.
             
             And
             for
             Sensuality
             ,
             it
             openeth
             the
             shame
             of
             its
             beastiality
             ,
             and
             maketh
             the
             carnal
             mind
             and
             life
             to
             be
             enmity
             to
             God
             ,
             and
             the
             contrary
             to
             that
             spiritual
             mind
             and
             life
             ,
             which
             is
             the
             property
             of
             all
             that
             shall
             be
             saved
             :
             It
             strictly
             and
             vehemently
             condemneth
             all
             gluttony
             and
             excess
             of
             drink
             ;
             all
             ryotting
             and
             time-wasting
             needless
             sports
             ;
             all
             fornication
             ,
             and
             ribald
             talk
             ,
             and
             wanton
             carriage
             ,
             words
             or
             thoughts
             :
             Whereas
             I
             find
             among
             Heathens
             and
             Mahometans
             ,
             that
             inordinate
             sensuality
             was
             much
             indulged
             :
             excess
             of
             eating
             and
             drinking
             was
             made
             a
             matter
             of
             no
             great
             blame
             :
             time-wasting
             Plays
             were
             as
             little
             accused
             ,
             as
             if
             men
             had
             no
             greater
             matter
             to
             do
             in
             the
             world
             ,
             than
             to
             pass
             away
             time
             in
             some
             sensual
             or
             fantastical
             delight
             :
             either
             by
             fornication
             ,
             or
             many
             wives
             at
             once
             ,
             their
             lust
             was
             gratified
             ;
             and
             so
             their
             minds
             were
             debased
             ,
             polluted
             ,
             and
             called
             down
             and
             made
             unfit
             for
             spiritual
             contemplation
             and
             a
             holy
             life
             .
             From
             whence
             no
             doubt
             it
             came
             to
             pass
             ,
             that
             they
             were
             so
             dark
             about
             things
             spiritual
             and
             divine
             ,
             and
             so
             overspread
             with
             errors
             about
             many
             plain
             and
             necessary
             things
             .
          
           
             §
             .
             4.
             
             
               There
               is
               no
               Religion
               which
               so
               notably
               detecteth
               and
               disgraceth
               the
               sin
               of
               SELFISHNESS
               ,
               nor
               so
               effectually
               teacheth
               SELF-DENIAL
               ,
               as
               the
               Christian
               Religion
               doth
               .
            
          
           
             It
             maketh
             man
             understand
             the
             nature
             of
             his
             corrupt
             depraved
             state
             ;
             that
             it
             is
             a
             falling
             from
             GOD
             to
             SELF
             :
             and
             that
             his
             recovery
             lieth
             in
             returning
             from
             SELF
             to
             GOD.
             It
             sheweth
             him
             how
             selfishness
             is
             the
             principle
             of
             divisions
             ,
             enmity
             ,
             wrath
             ,
             contentions
             ,
             envy
             ,
             malice
             ,
             covetousness
             ,
             injustice
             ,
             oppression
             ,
             wars
             ,
             uncharitableness
             ,
             and
             all
             the
             iniquity
             of
             the
             world
             .
             And
             how
             self
             is
             the
             grand
             enemy
             of
             God
             ,
             and
             Man
             ,
             and
             of
             the
             
               Publick
               good
            
             and
             peace
             ;
             and
             contrary
             
             to
             the
             love
             of
             God
             and
             our
             neighbour
             ,
             and
             the
             Common-wealth
             .
             It
             giveth
             us
             so
             many
             precepts
             for
             self-denial
             ,
             as
             no
             other
             Religion
             did
             ever
             mention
             ;
             and
             such
             an
             example
             against
             it
             in
             Jesus
             Christ
             ,
             as
             is
             the
             astonishment
             of
             Men
             and
             Angels
             .
             And
             therefore
             all
             other
             Religions
             did
             in
             vain
             attempt
             the
             true
             purifying
             of
             heart
             and
             life
             ,
             or
             the
             pacifying
             of
             the
             divided
             minds
             of
             men
             ,
             while
             they
             let
             alone
             this
             sin
             of
             selfishness
             ,
             (
             or
             lightly
             touch'd
             it
             )
             which
             is
             the
             root
             and
             heart
             of
             all
             the
             rest
             .
          
           
             §
             .
             5.
             
             
               No
               Religion
               doth
               so
               much
               reveal
               to
               us
               the
               Nature
               of
               God
               ,
            
             
             
               and
               his
               works
               for
               Man
               ,
               and
               Relations
               to
               him
               ,
               as
               the
               Christian
               Religion
               doth
               .
            
          
           
             And
             doubtless
             that
             is
             the
             most
             excellent
             doctrine
             which
             maketh
             known
             God
             most
             to
             mans
             mind
             ;
             and
             that
             is
             the
             best
             Religion
             ,
             which
             bringeth
             man
             nearest
             to
             his
             Creator
             ,
             in
             love
             and
             purity
             .
             Few
             of
             the
             Heathens
             knew
             God
             in
             his
             Unity
             ;
             and
             fewer
             in
             the
             Trinity
             of
             his
             Essential
             Primalities
             :
             many
             question'd
             his
             particular
             Providence
             and
             Government
             :
             they
             knew
             not
             man's
             relation
             or
             duty
             to
             him
             ,
             while
             they
             were
             distracted
             with
             the
             observance
             of
             a
             multitude
             of
             Gods
             ,
             they
             indeed
             had
             none
             .
             Though
             God
             be
             incomprehensible
             to
             us
             all
             ,
             yet
             is
             there
             a
             great
             deal
             of
             the
             glory
             of
             his
             perfections
             ,
             revealed
             to
             us
             in
             the
             light
             of
             Christianity
             ,
             which
             we
             may
             seek
             in
             vain
             with
             any
             other
             sort
             of
             men
             .
          
           
             §
             .
             6.
             
             
               No
               Religion
               doth
               so
               wonderfully
               open
               ,
               and
               magnifie
               ,
               and
               reconcile
               God's
               Justice
               and
               Mercy
               to
               Mankind
               ,
               as
               Christianity
               doth
               .
            
          
           
             It
             sheweth
             how
             his
             Justice
             is
             founded
             in
             his
             Holiness
             ,
             and
             his
             governing
             Relation
             :
             it
             justifieth
             it
             by
             opening
             the
             purity
             of
             his
             Nature
             ,
             the
             evil
             of
             sin
             ,
             and
             the
             use
             of
             punishment
             to
             the
             right
             government
             of
             the
             world
             :
             and
             it
             magnifieth
             it
             by
             opening
             the
             dreadfulness
             and
             certainty
             of
             his
             penalties
             ,
             and
             the
             sufferings
             of
             our
             Redeemer
             when
             he
             made
             himself
             a
             Sacrifice
             for
             our
             sins
             .
             By
             the
             revelation
             of
             justice
             ,
             sin
             and
             misery
             ,
             it
             revealeth
             the
             wonderful
             greatness
             of
             Gods
             mercy
             :
             it
             openeth
             those
             operations
             and
             effects
             of
             it
             ,
             which
             Heathenism
             and
             Mahometanism
             are
             utter
             strangers
             to
             :
             they
             speak
             diminutively
             both
             of
             Mercy
             and
             Justice
             ,
             and
             cannot
             tell
             how
             to
             make
             God
             merciful
             ,
             without
             making
             him
             vnjust
             ;
             nor
             to
             make
             him
             just
             ,
             without
             obscuring
             the
             glory
             of
             
             his
             mercy
             :
             which
             is
             peculiarly
             set
             forth
             in
             the
             work
             of
             Redemption
             ,
             and
             the
             Covenant
             of
             Grace
             ,
             and
             promise
             of
             everlasting
             Blessedness
             .
          
           
             §
             .
             7.
             
             
               The
               Christian
               Religion
               openeth
               many
               other
               parts
               of
               holy
               doctrine
               ,
               which
               are
               unknown
               to
               men
               that
               learned
               them
               not
               from
               thence
               .
            
          
           
             Such
             as
             the
             doctrin
             of
             the
             Creation
             ,
             and
             the
             Fall
             ,
             and
             of
             original
             sin
             ,
             and
             of
             Justification
             ,
             Sanctification
             ,
             Adoption
             ,
             and
             the
             right
             worshipping
             of
             God
             :
             of
             which
             ,
             mention
             is
             made
             before
             more
             distinctly
             .
          
           
             §
             .
             8.
             
             
               No
               Religion
               can
               be
               more
               Charitable
            
             ;
             
             
               for
               it
               wholly
               consisteth
               in
               the
               love
               of
               God
               and
               one
               another
               ,
               and
               in
               the
               means
               to
               kindle
               and
               maintain
               this
               love
               .
            
          
           
             The
             whole
             Law
             of
             Christ
             is
             fulfilled
             in
             love
             :
             even
             in
             loving
             God
             for
             himself
             ,
             above
             all
             ;
             and
             our
             neighbours
             as
             our selves
             for
             the
             sake
             of
             God
             ;
             yea
             ,
             our
             enemies
             so
             far
             as
             there
             is
             any
             thing
             amiable
             in
             them
             .
             The
             end
             of
             all
             the
             Commandments
             is
             love
             ,
             out
             of
             a
             pure
             heart
             ,
             and
             a
             good
             conscience
             ,
             and
             unfeigned
             faith
             .
             And
             all
             Christians
             are
             obliged
             to
             love
             each
             other
             with
             a
             pure
             heart
             ,
             and
             fervently
             ;
             yea
             ,
             to
             shew
             that
             love
             which
             they
             profess
             to
             Christ
             himself
             ,
             by
             the
             loving
             of
             one
             another
             :
             How
             frequently
             and
             earnestly
             is
             this
             great
             duty
             pressed
             by
             Christ
             and
             his
             Apostles
             ?
             how
             great
             a
             stress
             doth
             he
             lay
             upon
             it
             ?
             He
             maketh
             it
             the
             evidence
             of
             our
             love
             to
             God
             :
             He
             promiseth
             salvation
             to
             it
             :
             He
             forbiddeth
             selfishness
             ,
             that
             it
             may
             not
             hinder
             it
             :
             He
             commandeth
             us
             to
             live
             in
             the
             constant
             expression
             of
             it
             ,
             and
             to
             provoke
             one
             another
             to
             love
             and
             to
             
               good
               works
            
             :
             He
             hath
             made
             himself
             the
             most
             matchless
             and
             wonderful
             example
             of
             it
             :
             He
             hath
             told
             us
             ,
             that
             according
             to
             mens
             charity
             he
             will
             judge
             them
             at
             the
             last
             day
             .
             How
             dry
             and
             barren
             are
             all
             Religions
             and
             Writings
             that
             we
             have
             ever
             come
             to
             the
             knowledge
             of
             in
             the
             world
             ,
             in
             the
             point
             of
             love
             ,
             and
             the
             fruits
             of
             love
             ,
             in
             comparison
             of
             the
             Gospel
             of
             Jesus
             Christ
             ?
          
           
             §
             .
             9.
             
             
               I
               find
               that
               the
               Christian
               Religion
               is
               most
               for
               Vnity
               and
               Peace
               of
               any
               Religion
               in
               the
               world
               ;
               most
               vehemently
               commanding
               them
               ,
               and
               appointing
               the
               fittest
               means
               for
               the
               attaining
               of
               them
               .
            
          
           
             1.
             
             All
             Christians
             are
             commanded
             to
             be
             of
             one
             mind
             ,
             to
             think
             the
             same
             things
             ,
             and
             speak
             the
             same
             things
             ;
             and
             discord
             
             and
             division
             and
             contention
             is
             earnestly
             forbidden
             them
             ,
             
             and
             condemned
             ,
             and
             all
             occasions
             which
             may
             lead
             them
             thereunto
             .
             2.
             
             And
             they
             have
             one
             Head
             and
             Centre
             ,
             one
             God
             and
             Saviour
             ,
             who
             is
             their
             common
             Governour
             ,
             End
             and
             Interest
             ,
             in
             whom
             therefore
             they
             may
             all
             unite
             :
             when
             most
             others
             in
             the
             world
             do
             shew
             a
             man
             no
             further
             end
             than
             self-preservation
             ;
             and
             so
             while
             self
             is
             each
             mans
             end
             and
             interest
             ,
             there
             are
             as
             many
             ends
             as
             men
             ;
             and
             how
             then
             is
             it
             possible
             that
             such
             should
             have
             any
             true
             unity
             and
             concord
             ?
             But
             to
             every
             true
             Christian
             ,
             the
             pleasing
             and
             glorifying
             of
             God
             ,
             and
             the
             promoting
             of
             his
             Kingdom
             for
             the
             salvation
             of
             the
             world
             ,
             is
             above
             all
             self-interest
             whatsoever
             ;
             and
             therefore
             in
             this
             they
             are
             all
             united
             :
             And
             though
             they
             all
             seek
             their
             own
             felicity
             and
             salvation
             ,
             it
             is
             only
             in
             the
             seeking
             of
             this
             higher
             end
             ;
             which
             is
             
               finis
               amantis
               ;
               sed
               creaturae
               amantis
               creatorem
            
             ;
             the
             end
             of
             a
             lover
             ,
             which
             desireth
             unity
             ,
             and
             respecteth
             both
             the
             lover
             and
             the
             beloved
             ;
             but
             it
             is
             not
             the
             end
             of
             the
             love
             of
             equals
             ,
             but
             of
             the
             creature
             to
             the
             Creator
             ,
             who
             therefore
             preferreth
             his
             beloved
             before
             himself
             in
             his
             intentions
             .
             So
             that
             it
             is
             only
             this
             holy
             centring
             in
             God
             ,
             that
             can
             ever
             make
             men
             all
             of
             a
             mind
             ,
             and
             agree
             the
             disagreeing
             world
             :
             While
             Self
             is
             every
             mans
             end
             ,
             they
             will
             have
             such
             constant
             contrariety
             of
             interests
             ,
             that
             it
             will
             be
             impossible
             for
             them
             to
             agree
             ;
             but
             covetousness
             ,
             ambition
             and
             sensuality
             will
             keep
             them
             in
             factions
             ,
             contentions
             and
             wars
             continually
             .
             Moreover
             it
             is
             Christianity
             that
             most
             urgeth
             ,
             and
             effectually
             giveth
             a
             hearty
             love
             to
             one
             another
             ,
             and
             teacheth
             them
             to
             love
             their
             neighbours
             as
             themselves
             ,
             and
             to
             do
             as
             they
             would
             have
             others
             to
             do
             by
             them
             :
             and
             this
             is
             the
             true
             root
             and
             spring
             of
             concord
             .
             And
             it
             is
             Christianity
             which
             most
             teacheth
             the
             forgiving
             of
             wrongs
             ,
             and
             loving
             of
             enemies
             ,
             and
             forbearing
             that
             revenge
             ,
             which
             Heathens
             were
             wont
             to
             account
             an
             honour
             .
             And
             it
             is
             Christianity
             which
             teacheth
             men
             to
             contemn
             all
             the
             riches
             and
             honours
             of
             the
             world
             ,
             which
             is
             the
             bone
             that
             worldly
             dogs
             do
             fight
             for
             ,
             and
             the
             great
             occasion
             of
             their
             strife
             :
             and
             it
             teacheth
             them
             to
             mortifie
             all
             those
             vices
             ,
             which
             feed
             mens
             divisions
             and
             contentions
             .
             So
             that
             if
             any
             man
             live
             as
             a
             Christian
             ,
             he
             must
             needs
             be
             a
             man
             of
             unity
             and
             peace
             .
             If
             you
             say
             ,
             that
             the
             contrary
             appeareth
             in
             the
             practice
             of
             Christians
             ;
             I
             shall
             answer
             that
             with
             the
             rest
             of
             the
             objections
             
             by
             themselves
             :
             I
             shall
             only
             say
             now
             ,
             That
             if
             this
             that
             I
             have
             laid
             down
             be
             certainly
             the
             doctrin
             of
             Christ
             ,
             then
             it
             is
             as
             certain
             ,
             that
             the
             contrary
             is
             contrary
             to
             Christianity
             ,
             and
             that
             so
             far
             such
             persons
             are
             no
             Christians
             :
             It
             is
             hypocrites
             that
             take
             up
             the
             name
             of
             Christians
             for
             worldly
             advantage
             ,
             and
             are
             no
             Christians
             indeed
             ,
             who
             live
             thus
             contrary
             to
             the
             nature
             and
             precepts
             of
             Christianity
             which
             they
             profess
             .
          
           
             §
             .
             10.
             
             
               The
               Christian
               Religion
               is
               most
               exactly
            
             just
             ,
             
               in
               its
               Rules
               and
               Precepts
               ,
               and
               vehemently
               condemneth
               all
               injustice
               ,
               fraud
               ,
               persecution
               and
               oppression
               .
            
          
           
             What
             juster
             Rule
             can
             there
             be
             than
             to
             suit
             all
             our
             actions
             to
             the
             perfect
             Law
             of
             Primitive
             Justice
             ,
             and
             to
             do
             as
             we
             would
             be
             done
             by
             ?
             What
             more
             effectual
             principle
             of
             Justice
             can
             there
             be
             ,
             than
             Charity
             and
             Self-denial
             ?
             to
             love
             all
             men
             for
             God
             ,
             and
             to
             account
             our
             neighbours
             welfare
             as
             our
             own
             ?
             Bring
             all
             men
             but
             to
             love
             their
             neighbours
             as
             themselves
             ,
             and
             they
             will
             have
             little
             inclination
             to
             cruelty
             ,
             oppression
             ,
             fraud
             ,
             or
             any
             other
             injuries
             .
             And
             when
             Heaven
             is
             made
             the
             reward
             of
             Justice
             and
             Mercy
             ,
             and
             Hell
             the
             reward
             of
             Injustice
             and
             Cruelty
             ,
             we
             have
             the
             greatest
             Motives
             that
             humane
             nature
             is
             capable
             of
             .
          
           
             §
             .
             11.
             
             
             
               The
               Christian
               Religion
               is
               the
               most
               excellent
               Rule
               for
               order
               and
               government
               in
               the
               world
               ,
               and
               for
               the
               peace
               of
               Kingdoms
               and
               their
               stability
               :
               in
               that
               it
               prescribeth
               the
               only
               method
               of
               true
               Government
               ,
               and
               condemneth
               both
               impiety
               and
               tyranny
               in
               the
               Governours
               ,
               and
               all
               sedition
               and
               rebellion
               in
               the
               subjects
               .
            
          
           
             1.
             
             It
             setteth
             Government
             on
             the
             only
             foundation
             ,
             (
             the
             Authority
             which
             men
             receive
             from
             God
             )
             and
             teacheth
             men
             to
             rule
             as
             the
             Officers
             of
             the
             Universal
             King
             ,
             in
             due
             subordination
             to
             him
             ;
             for
             his
             glory
             ,
             and
             according
             to
             his
             Laws
             ;
             and
             letteth
             them
             know
             that
             they
             have
             no
             power
             but
             from
             God
             ,
             and
             therefore
             none
             against
             him
             ;
             and
             that
             they
             must
             be
             judged
             by
             him
             themselves
             for
             all
             their
             Government
             :
             and
             that
             all
             oppression
             ,
             tyranny
             and
             persecution
             will
             be
             to
             their
             own
             confusion
             in
             the
             end
             .
             2.
             
             It
             teacheth
             Subjects
             to
             honour
             their
             Superiours
             ,
             and
             to
             obey
             them
             in
             all
             things
             ,
             in
             which
             they
             disobey
             not
             God
             :
             and
             to
             be
             patient
             under
             all
             oppressions
             ;
             and
             to
             avoid
             all
             murmurings
             ,
             tumults
             and
             rebellions
             ,
             and
             this
             for
             fear
             of
             God's
             condemnation
             .
             And
             certainly
             
             these
             are
             the
             most
             powerful
             means
             for
             peace
             ;
             and
             for
             the
             happy
             order
             and
             government
             of
             Societies
             .
          
           
             §
             .
             12.
             
             
               The
               Christian
               Religion
               greatly
               condemneth
               all
               fierceness
               ,
               and
               impatience
               and
               discontentedness
               ;
               and
               requireth
               a
               meek
               and
               patient
               frame
               of
               minde
               ;
               and
               therefore
               must
               needs
               conduce
               to
               the
               forementioned
               Vnity
               and
               Peace
               .
            
          
           
             
             §
             .
             13.
             
             
               It
               is
               wholly
               for
               sincerity
               and
               uprightness
               of
               heart
               ,
               and
               greatly
               condemneth
               all
               hypocrisie
               :
               It
               giveth
               Laws
               for
               the
               very
               disposition
               of
               the
               minde
               ,
               and
               for
               the
               government
               of
               the
               secretest
               thoughts
               ,
               affections
               and
               actions
               ;
               and
               condemeth
               every
               sin
               which
               the
               World
               observeth
               not
               ,
               or
               condemneth
               not
               .
            
          
           
             
             §
             .
             14.
             
             
               I
               finde
               ,
               that
               the
               Christian
               Religion
               is
               not
               fitted
               to
               any
               Worldly
               designs
               ;
               but
               only
               to
               the
               sanctifying
               of
               mens
               hearts
               and
               lives
               ,
               and
               the
               saving
               of
               their
               Souls
               .
               Christ
               did
               not
               contrive
               by
               dominion
               or
               riches
               ,
               to
               win
               the
               ungodly
               multitude
               to
               be
               his
               admirers
               ,
               but
               by
               holy
               Precepts
               and
               Discipline
               to
               make
               his
               Disciples
               good
               and
               happy
               .
            
          
           
             Mahomet
             took
             the
             way
             of
             violence
             ,
             and
             fleshly
             baits
             ,
             and
             blinde
             obedience
             ,
             to
             bring
             in
             the
             multitude
             ,
             and
             to
             advance
             a
             Worldly
             Kingdom
             :
             But
             Christ
             goeth
             the
             clean
             contrary
             way
             ;
             He
             calleth
             men
             to
             a
             life
             of
             Self-denyal
             ,
             and
             patient
             suffering
             in
             the
             World
             ;
             he
             calleth
             them
             to
             contemn
             the
             riches
             ,
             honours
             ,
             and
             pleasures
             of
             the
             World
             ;
             and
             to
             forsake
             all
             ,
             even
             life
             it self
             for
             him
             ,
             and
             telleth
             them
             that
             they
             can
             on
             no
             lower
             terms
             than
             these
             be
             Disciples
             .
             He
             hath
             set
             up
             a
             Discipline
             in
             his
             Church
             ,
             to
             cast
             out
             all
             Drunkards
             ,
             Fornicators
             ,
             Covetous-persons
             ,
             Railers
             ,
             and
             other
             such
             scandalous
             sinners
             who
             are
             impenitent
             ;
             and
             will
             have
             none
             in
             his
             true
             mystical
             Church
             ,
             but
             such
             as
             are
             truly
             holy
             ;
             nor
             none
             in
             his
             visible
             Church
             ,
             but
             such
             as
             are
             professed
             to
             be
             so
             .
             He
             turneth
             away
             all
             that
             come
             not
             up
             to
             his
             spiritual
             and
             holy
             terms
             ;
             and
             he
             casteth
             out
             all
             that
             notoriously
             violate
             them
             ,
             if
             they
             do
             not
             repent
             .
          
           
             
             §
             .
             15.
             
             
               The
               Christian
               Religion
               containeth
               all
               things
               Necessary
               to
               mans
               happiness
               ,
               and
               taketh
               men
               off
               unprofitable
               speculations
               ;
               and
               doth
               not
               overwhelme
               the
               mindes
               of
               men
               ,
               with
               multitudes
               of
               needless
               things
               .
            
          
           
             It
             is
             for
             the
             most
             things
             unnecessary
             ,
             as
             well
             as
             uncertain
             ,
             with
             which
             the
             Philosophers
             have
             troubled
             the
             World
             ;
             
             They
             have
             lost
             true
             wisdom
             in
             a
             Wilderness
             of
             fruitless
             controversies
             .
             But
             Christianity
             is
             a
             Religion
             to
             make
             men
             holy
             and
             happy
             ,
             
             and
             therefore
             it
             containeth
             these
             necessary
             substantial
             Precepts
             ,
             which
             conduce
             hereunto
             .
             And
             it
             taketh
             men
             off
             unnecessary
             things
             ,
             which
             else
             would
             take
             up
             their
             mindes
             ,
             and
             talk
             ,
             and
             time
             ,
             from
             things
             necessary
             .
             And
             so
             it
             s
             suited
             to
             the
             generality
             of
             men
             ,
             and
             not
             only
             to
             a
             few
             that
             have
             nothing
             else
             to
             do
             ,
             but
             wander
             in
             a
             Wilderness
             of
             vain
             Speculations
             ;
             and
             it
             is
             fitted
             to
             Mans
             best
             and
             ultimate
             end
             ,
             and
             not
             to
             a
             phantastical
             delight
             .
          
           
             §
             .
             16.
             
             
               It
               tendeth
               to
               exalt
               the
               minde
               of
               man
               ,
               to
               the
               most
               high
               and
               heavenly
               elevation
               that
               it
               is
               capable
               of
               in
               this
               life
               .
            
          
           
             For
             it
             teacheth
             men
             (
             as
             is
             aforesaid
             )
             to
             live
             in
             the
             Spirit
             ,
             upon
             the
             things
             above
             ,
             in
             the
             continual
             Love
             of
             God
             ,
             and
             desires
             and
             endeavours
             for
             everlasting
             glory
             :
             Than
             which
             mans
             minde
             hath
             nothing
             more
             high
             ,
             and
             honourable
             ,
             and
             excellent
             ,
             to
             be
             employed
             about
             .
             
          
           
             §
             .
             17.
             
             
               It
               leadeth
               men
               to
               the
               joyfullest
               Life
               that
               humane
               Nature
               is
               capable
               of
               on
               Earth
               .
            
          
           
             For
             it
             leadeth
             us
             to
             the
             assurance
             of
             the
             Love
             of
             God
             ,
             and
             of
             the
             pardon
             of
             all
             our
             sins
             ,
             and
             of
             endless
             glory
             when
             we
             die
             :
             It
             assureth
             us
             ,
             that
             we
             shall
             live
             for
             ever
             ,
             in
             the
             sight
             of
             the
             glory
             of
             God
             ,
             with
             Jesus
             Christ
             ,
             and
             be
             like
             the
             Angels
             ,
             and
             be
             perfected
             in
             holiness
             and
             happiness
             ,
             and
             be
             employed
             in
             the
             Love
             and
             Praises
             of
             God
             for
             evermore
             :
             It
             commandeth
             us
             to
             live
             in
             the
             foresight
             of
             these
             everlasting
             Pleasures
             ,
             and
             to
             keep
             the
             taste
             of
             them
             alwayes
             upon
             our
             mindes
             ,
             and
             in
             daily
             meditation
             on
             the
             Love
             of
             God
             ,
             to
             live
             in
             the
             daily
             Returns
             of
             Love
             ,
             and
             to
             make
             this
             our
             continual
             Feast
             and
             Pleasure
             .
             And
             can
             the
             minde
             of
             man
             on
             Earth
             ,
             have
             higher
             and
             greater
             delights
             than
             these
             ?
          
           
             §
             .
             18.
             
             
             
               The
               Christian
               Religion
               forbiddeth
               men
               no
               Bodily
               pleasure
               ,
               but
               that
               which
               hindereth
               their
               greater
               pleasure
               ,
               and
               tendeth
               to
               their
               pain
               or
               sorrow
               ,
               nor
               doth
               it
               deny
               them
               any
               earthly
               thing
               ,
               which
               is
               truly
               for
               their
               good
               .
            
          
           
             Indeed
             it
             taketh
             the
             bruitish
             appetite
             and
             flesh
             ,
             to
             be
             an
             unfit
             Judge
             of
             what
             is
             truly
             good
             and
             desireable
             for
             us
             :
             And
             it
             forbiddeth
             much
             which
             the
             Flesh
             doth
             crave
             :
             Because
             either
             it
             tendeth
             to
             the
             wrong
             of
             others
             ,
             or
             the
             breach
             of
             order
             
             in
             the
             World
             ;
             
             or
             to
             the
             corrupting
             of
             mans
             minde
             ,
             and
             diverting
             it
             from
             things
             sublime
             and
             spiritual
             ,
             or
             putting
             it
             out
             of
             relish
             with
             that
             which
             is
             our
             true
             felicity
             ,
             or
             the
             way
             thereto
             .
             It
             is
             only
             on
             such
             accounts
             ,
             and
             in
             such
             cases
             as
             these
             ,
             that
             Christ
             forbiddeth
             us
             the
             pleasures
             of
             the
             flesh
             :
             And
             so
             will
             Parents
             restrain
             the
             appetites
             of
             their
             Children
             ,
             and
             Physicians
             of
             their
             Patients
             ,
             and
             every
             wise
             man
             will
             restrain
             his
             own
             ,
             
             when
             present
             sensual
             pleasure
             tendeth
             to
             greater
             future
             pain
             .
             The
             satisfying
             delights
             of
             man
             can
             be
             no
             where
             but
             in
             the
             love
             of
             God
             ,
             and
             in
             a
             heavenly
             life
             ,
             and
             in
             the
             foresight
             of
             endless
             joyes
             ,
             and
             in
             the
             knowledge
             and
             means
             which
             lead
             to
             these
             :
             And
             the
             unwholsom
             luscious
             pleasures
             of
             the
             Flesh
             ,
             do
             greatly
             tend
             to
             draw
             down
             the
             minde
             ,
             
             and
             corrupt
             the
             affections
             ,
             and
             dull
             our
             desires
             and
             endeavours
             towards
             these
             higher
             things
             :
             And
             therefore
             our
             Saviour
             doth
             strictlyer
             here
             dyet
             us
             ,
             than
             is
             pleasing
             to
             diseased
             Souls
             .
             But
             he
             loveth
             not
             our
             sorrows
             or
             pains
             ,
             nor
             envyeth
             us
             any
             desireable
             pleasure
             :
             He
             came
             not
             to
             torment
             us
             ,
             but
             to
             save
             us
             from
             torment
             :
             If
             he
             forbid
             us
             any
             delight
             ,
             it
             is
             because
             he
             would
             have
             us
             have
             better
             and
             more
             ,
             which
             that
             would
             keep
             us
             from
             .
             If
             he
             teach
             us
             to
             deny
             our
             Honour
             with
             men
             ,
             it
             is
             but
             that
             we
             may
             have
             Honour
             with
             God
             and
             Angels
             .
             If
             he
             call
             us
             from
             our
             present
             wealth
             and
             profit
             ,
             
             it
             is
             but
             to
             secure
             our
             Everlasting
             Riches
             ,
             and
             prevent
             our
             loss
             .
             All
             his
             Precepts
             are
             wholly
             fitted
             to
             our
             own
             good
             ;
             though
             our
             good
             be
             not
             the
             highest
             ultimate
             end
             ,
             but
             the
             Glory
             and
             Pleasure
             of
             our
             Maker
             .
          
           
             §
             .
             19.
             
             
               There
               cannot
               possibly
               be
               any
               higher
               motives
               to
               sincere
               piety
               and
               honesty
               given
               to
               the
               World
               ,
               than
               the
               Christian
               Religion
               sets
               before
               them
               ;
               even
               the
               joyes
               of
               Heaven
               ,
               and
               the
               pains
               of
               Hell
               ,
            
             
             
               and
               all
               the
               pleasures
               and
               priviledges
               of
               an
               holy
               life
               :
               And
               therefore
               it
               must
               needs
               be
               the
               powerfull
               means
               to
               all
               that
               is
               truly
               good
               and
               happy
               .
            
          
           
             §
             .
             20.
             
             
               It
               stronglyest
               fortifieth
               the
               minde
               of
               Man
               ,
               against
               the
               power
               of
               all
               temptations
               .
            
          
           
             For
             as
             it
             enervateth
             the
             Temptation
             ,
             by
             teaching
             us
             to
             mortifie
             the
             lusts
             of
             the
             flesh
             ,
             and
             to
             contemn
             the
             World
             ,
             so
             it
             alwayes
             counterpoiseth
             it
             with
             the
             Authority
             of
             God
             ,
             the
             Joyes
             of
             Heaven
             ,
             the
             punishment
             of
             Hell
             ;
             which
             are
             in
             the
             ballance
             against
             all
             the
             pleasures
             of
             sin
             ,
             as
             a
             Mountain
             is
             against
             a
             Feather
             .
          
           
           
             §
             .
             21.
             
             
               It
               affordeth
               us
               the
               most
               powerfull
               Supports
               and
               Comforts
               in
               every
               suffering
               ;
               that
               we
               may
               bear
               it
               patiently
               and
               with
               joy
               .
            
          
           
             For
             it
             assureth
             us
             of
             the
             Love
             of
             God
             ,
             and
             of
             the
             pardon
             of
             our
             greater
             sufferings
             :
             It
             sheweth
             us
             how
             to
             be
             gainers
             by
             all
             ,
             and
             sheweth
             us
             the
             glory
             and
             joy
             which
             will
             be
             the
             end
             of
             all
             .
          
           
             §
             .
             22.
             
             
             
               It
               affordeth
               us
               the
               greatest
               Cordials
               against
               the
               fears
               of
               death
               .
            
          
           
             For
             it
             assureth
             us
             of
             endless
             happiness
             after
             death
             .
             And
             if
             a
             Socrates
             ,
             or
             Cicero
             ,
             or
             Seneca
             ,
             could
             fetch
             any
             comfort
             from
             a
             
               doubtfull
               conjecture
            
             of
             another
             life
             ,
             what
             may
             a
             Christian
             do
             that
             hath
             an
             undoubted
             assurance
             of
             it
             ,
             and
             also
             of
             the
             nature
             and
             greatness
             of
             the
             felicity
             which
             we
             there
             expect
             :
             And
             why
             should
             he
             fear
             dying
             ,
             who
             looks
             to
             pass
             into
             endless
             pleasure
             .
             And
             therefore
             Christianity
             conduceth
             (
             not
             to
             pusillanimity
             ,
             but
             )
             to
             the
             greatest
             fortitude
             and
             nobleness
             of
             minde
             :
             For
             what
             should
             daunt
             him
             who
             is
             above
             the
             fears
             of
             sufferings
             and
             death
             .
          
           
             §
             .
             23.
             
             
             
               It
               containeth
               nothing
               which
               any
               man
               can
               rationally
               fear
               ,
               can
               be
               any
               way
               a
               hinderance
               to
               his
               salvation
               .
            
          
           
             This
             will
             be
             more
             cleared
             when
             I
             have
             answered
             the
             objections
             against
             it
             .
          
           
             §
             .
             24.
             
             
               It
               containeth
               nothing
               that
               hath
               the
               least
               contrariety
               to
               any
               Natural
               Verity
               or
               Law
               ;
               but
               contrarily
               comprehendeth
               all
               the
               Law
               of
               Nature
               ,
               as
               its
               first
               and
               principal
               part
               ,
               and
               that
               in
               the
               most
               clear
               and
               legible
               character
               ,
               superadding
               much
               more
               which
               Naturalists
               know
               not
               .
            
          
           
             So
             that
             if
             there
             be
             any
             good
             in
             other
             Religions
             (
             as
             there
             is
             some
             in
             all
             )
             ,
             it
             is
             all
             contained
             in
             the
             Christian
             Religion
             ,
             with
             the
             addition
             of
             much
             more
             :
             There
             is
             no
             truth
             or
             goodness
             in
             the
             Religion
             of
             the
             Philosophers
             ,
             the
             Platonists
             ,
             the
             Stoicks
             ,
             the
             
               Pythagorean
               Bannians
            
             in
             India
             ,
             the
             Bonzii
             in
             Japan
             ,
             or
             those
             in
             
               Siam
               ,
               China
               ,
               Persia
            
             ,
             or
             any
             other
             parts
             ,
             nor
             among
             the
             Mahometans
             or
             Jews
             ,
             which
             is
             not
             contained
             in
             the
             Doctrine
             and
             Religion
             of
             the
             Christians
             .
          
           
             §
             .
             25.
             
             
               Accordingly
               it
               hath
               all
               the
               reall
               Evidence
               which
               the
               true
               parts
               of
               any
               other
               Religion
               hath
               ,
               with
               the
               addition
               of
               much
               more
               supernatural
               evidence
               .
            
          
           
           
             For
             all
             that
             is
             justly
             called
             the
             Law
             of
             Nature
             ,
             (
             which
             is
             the
             first
             part
             of
             the
             Christian
             Religion
             )
             is
             evidenced
             by
             the
             light
             of
             Nature
             :
             and
             this
             Christians
             have
             as
             well
             as
             others
             :
             and
             all
             that
             is
             of
             true
             supernatural
             Revelation
             ,
             they
             have
             above
             others
             by
             its
             proper
             evidence
             .
             
          
           
             §
             .
             26.
             
             
               The
               style
               of
               the
               Sacred
               Scripture
               is
               plain
               ,
               and
               therefore
               fit
               for
               all
               ;
               and
               yet
               Majestical
               and
               Spiritual
               ,
               suited
               to
               its
               high
               and
               noble
               ends
               .
            
          
           
             Were
             it
             expressed
             in
             those
             terms
             of
             Art
             ,
             which
             the
             Masters
             of
             each
             sect
             have
             devised
             to
             transmit
             their
             opinions
             to
             posterity
             by
             ,
             they
             would
             be
             fit
             for
             none
             but
             those
             few
             ,
             who
             by
             acquaintance
             with
             such
             terms
             ,
             esteem
             themselves
             ,
             or
             are
             esteemed
             learned
             men
             :
             And
             yet
             the
             men
             of
             another
             sect
             might
             little
             understand
             them
             .
             For
             most
             new
             Sect-masters
             in
             Philosophy
             ,
             devised
             new
             terms
             ,
             as
             well
             as
             new
             principles
             or
             opinions
             :
             Though
             at
             Athens
             ,
             where
             the
             principal
             Sects
             were
             near
             together
             ,
             the
             diversity
             was
             not
             so
             great
             as
             among
             them
             at
             a
             further
             distance
             ,
             yet
             was
             there
             enough
             to
             trouble
             their
             disciples
             .
             He
             that
             understandeth
             Zoroaster
             and
             Trismegistus
             ,
             may
             not
             understand
             Pythagoras
             ;
             and
             he
             that
             understandeth
             him
             ,
             may
             not
             understand
             his
             follower
             Plato
             ;
             and
             he
             that
             understandeth
             him
             ,
             may
             not
             understand
             Aristotle
             :
             and
             so
             of
             
               Telesius
               ,
               Parmenides
               ,
               Anaxagoras
               ,
               Aristippus
               ,
               Antisthenes
               ,
               Zeno
               ,
               Chrysippus
               ,
               Heraclitus
               ,
               Democritus
               ,
               Pyrrho
               ,
               Epicurus
               ,
            
             with
             all
             the
             rest
             :
             And
             among
             Christians
             themselves
             ,
             the
             degenerated
             Hereticks
             and
             Sectaries
             ,
             that
             make
             their
             own
             opinions
             ,
             do
             make
             also
             their
             own
             terms
             of
             Art
             ;
             so
             that
             if
             you
             compare
             the
             
               Valentinians
               ,
               Basilidians
               ,
               Apollinarians
            
             ,
             &c.
             and
             our
             late
             
               Wigelians
               ,
               Paracelsians
               ,
               Rosicrucians
               ,
               Belimenists
               ,
               Familists
               ,
               Libertines
               ,
               Quakers
               ,
            
             &c.
             you
             shall
             find
             that
             he
             that
             seemeth
             to
             understand
             one
             Sect
             ,
             must
             learn
             ,
             as
             it
             were
             ,
             a
             new
             language
             ,
             before
             he
             can
             understand
             the
             rest
             .
             So
             that
             if
             the
             Scripture
             must
             have
             been
             phrased
             according
             to
             Philosophers
             terms
             of
             art
             ,
             who
             knoweth
             to
             which
             Sect
             it
             must
             have
             been
             suited
             ?
             and
             every
             day
             there
             riseth
             up
             a
             Campanella
             ,
             a
             
               Thomas
               White
            
             ,
             &c.
             who
             are
             reforming
             the
             old
             terms
             and
             arts
             ,
             and
             making
             both
             new
             ;
             so
             that
             nothing
             which
             is
             of
             universal
             use
             ,
             as
             Religion
             is
             ,
             can
             be
             fitted
             to
             any
             such
             uncertain
             measure
             .
             Christ
             hath
             therefore
             dealt
             much
             
             better
             with
             the
             world
             ,
             and
             spoken
             plainly
             the
             things
             which
             the
             simple
             and
             all
             must
             know
             ,
             and
             yet
             spoken
             sublimely
             of
             things
             mysterious
             ,
             heavenly
             and
             sublime
             .
          
           
             This
             is
             the
             true
             nature
             and
             character
             of
             Christianity
             .
          
        
         
           
             CHAP.
             V.
             Of
             the
             Congruities
             in
             the
             Christian
             Religion
             ,
             which
             make
             it
             the
             more
             easily
             credible
             ,
             and
             are
             great
             preparatives
             to
             Faith.
             
          
           
             BEcause
             Truth
             is
             never
             contrary
             to
             it self
             ,
             
             nor
             agreeable
             with
             errour
             ,
             it
             is
             a
             way
             that
             reason
             teacheth
             all
             men
             ,
             in
             the
             trying
             of
             any
             questioned
             point
             ,
             to
             reduce
             it
             to
             those
             that
             are
             unquestionable
             ,
             and
             see
             whether
             or
             no
             they
             accord
             with
             those
             :
             And
             to
             mark
             the
             unquestionable
             Ends
             of
             Religion
             ,
             and
             try
             how
             it
             suiteth
             its
             means
             thereunto
             :
             And
             therefore
             men
             of
             all
             sober
             professions
             have
             their
             determinate
             principles
             and
             ends
             ,
             by
             which
             they
             try
             such
             particular
             opinions
             ;
             as
             Christians
             do
             by
             their
             analogy
             of
             faith
             .
             And
             in
             this
             trial
             of
             Christianity
             ,
             I
             shall
             tell
             you
             what
             I
             find
             it
             .
          
           
             §
             .
             1.
             
             
               I
               find
               in
               general
               ,
               that
               there
               is
               an
               admirable
               concord
               between
               Natural
               Verity
               ,
               and
               the
               Gospel
               of
               Christ
               ;
               and
               that
               Grace
               is
               medicinal
               to
               Nature
               ;
               and
               that
               where
               Natural
               light
               endeth
               ,
               Supernatural
               beginneth
               ;
               and
               that
               the
               superstructure
               which
               Christ
               hath
               built
               upon
               Nature
               ,
               is
               wonderfully
               adapted
               to
               its
               foundation
               .
            
          
           
             This
             is
             made
             manifest
             in
             all
             the
             first
             part
             of
             this
             Treatise
             .
             Reason
             ,
             which
             is
             our
             Nature
             ,
             is
             not
             destroyed
             ,
             but
             repaired
             ,
             illuminated
             ,
             elevated
             and
             improved
             ,
             by
             the
             Christian
             faith
             .
             Free-will
             ,
             which
             is
             our
             Nature
             ,
             is
             made
             more
             excellently
             free
             by
             Christianity
             .
             Self-love
             ,
             which
             is
             our
             Nature
             ,
             is
             not
             destroyed
             ,
             but
             improved
             by
             right
             conduct
             and
             help
             to
             our
             attainment
             of
             its
             ends
             .
             The
             Natural
             part
             of
             Religion
             is
             so
             far
             from
             being
             abrogated
             by
             Christianity
             ,
             that
             the
             latter
             doth
             but
             subserve
             the
             former
             .
             Christ
             is
             the
             way
             to
             God
             the
             Father
             .
             The
             duty
             which
             we
             owe
             by
             Nature
             to
             our
             Creator
             ,
             we
             owe
             him
             still
             ;
             and
             Christ
             came
             to
             enable
             and
             teach
             us
             to
             
             perform
             it
             :
             the
             love
             of
             God
             our
             Creator
             with
             all
             our
             hearts
             is
             still
             our
             duty
             :
             and
             faith
             in
             Christ
             is
             but
             the
             means
             to
             the
             love
             of
             God
             ,
             and
             the
             bellows
             to
             kindle
             that
             holy
             fire
             .
             The
             Redeemer
             came
             to
             recover
             us
             to
             our
             Creator
             ;
             He
             taketh
             not
             the
             Book
             of
             the
             Creatures
             or
             Nature
             out
             of
             our
             hands
             ,
             but
             teacheth
             us
             better
             to
             read
             and
             use
             it
             .
             And
             so
             it
             is
             through
             all
             the
             rest
             .
          
           
             
             §
             .
             2.
             
             
               I
               find
               also
               that
               the
               state
               of
               this
               present
               world
               is
               exceeding
               suitable
               to
               the
               Scripture-character
               of
               it
               ;
               that
               it
               is
               exceeding
               evil
               ,
               and
               a
               deluge
               of
               sin
               and
               misery
               ,
               doth
               declare
               its
               great
               necessity
               of
               a
               Saviour
               ,
               and
               sheweth
               it
               still
               to
               be
               a
               place
               unmeet
               to
               be
               the
               home
               and
               happiness
               of
               Saints
               .
            
          
           
             
             Of
             all
             the
             parts
             of
             God's
             Creation
             ,
             this
             earth
             doth
             seem
             to
             be
             next
             to
             Hell
             :
             certainly
             it
             is
             greatly
             defiled
             with
             sin
             ,
             and
             overwhelmed
             with
             manifold
             calamities
             ;
             and
             though
             God
             hath
             not
             totally
             forsaken
             it
             ,
             nor
             turned
             away
             his
             mercy
             as
             he
             hath
             done
             from
             Hell
             ,
             yet
             is
             he
             much
             estranged
             from
             it
             :
             so
             that
             those
             who
             are
             not
             recovered
             by
             grace
             ,
             are
             next
             to
             devils
             .
             
             And
             alas
             how
             numerous
             and
             considerable
             are
             they
             to
             denominate
             it
             ,
             [
             
               an
               evil
               world
            
             !
             ]
             Those
             that
             Christ
             calleth
             out
             of
             it
             ,
             he
             sanctifieth
             ,
             and
             maketh
             them
             unlike
             the
             world
             :
             and
             his
             grace
             doth
             not
             give
             them
             a
             worldly
             felicity
             ,
             nor
             settle
             them
             in
             a
             Rest
             or
             Kingdom
             here
             ;
             but
             it
             saveth
             them
             from
             this
             world
             ,
             as
             from
             a
             place
             of
             snares
             ,
             and
             a
             company
             of
             cheaters
             ,
             robbers
             and
             murderers
             ;
             and
             from
             a
             tempestuous
             Sea
             ,
             whose
             waves
             seem
             ready
             still
             to
             drown
             us
             .
          
           
             I.
             I
             find
             it
             is
             a
             world
             of
             Sin.
             II.
             And
             of
             Temptation
             .
             III.
             And
             of
             Calamity
             .
          
           
             I.
             For
             Sin
             ,
             it
             is
             become
             ,
             as
             it
             were
             ,
             its
             nature
             ,
             it
             liveth
             with
             men
             from
             the
             birth
             to
             the
             grave
             .
             It
             is
             an
             ignorant
             world
             ,
             that
             wandereth
             in
             darkness
             ;
             and
             yet
             a
             proud
             self-conceited
             world
             ,
             that
             will
             not
             be
             convinced
             of
             its
             ignorance
             ;
             and
             is
             never
             more
             furiously
             confident
             ,
             than
             when
             it
             is
             most
             deceived
             and
             most
             blind
             .
             Even
             natural
             wisdom
             is
             so
             rare
             ,
             and
             folly
             hath
             the
             major
             vote
             and
             strength
             ,
             that
             wise
             men
             are
             wearied
             with
             resisting
             folly
             ,
             and
             ready
             in
             discouragements
             to
             leave
             the
             foolish
             world
             unto
             it self
             ,
             as
             an
             incurable
             Bedlam
             :
             so
             fierce
             are
             fools
             against
             instruction
             ,
             and
             so
             hard
             is
             it
             to
             make
             them
             know
             that
             they
             are
             ignorant
             ,
             or
             to
             convince
             men
             of
             their
             mistakes
             and
             errours
             :
             The
             Learner
             thinks
             his
             
             Teacher
             doteth
             ;
             
             and
             he
             that
             hath
             but
             wit
             enough
             to
             distinguish
             him
             from
             a
             bruit
             ,
             is
             as
             confident
             as
             if
             he
             were
             a
             Doctor
             .
             The
             Learned
             themselves
             are
             for
             the
             most
             part
             but
             half-witted
             men
             ,
             who
             either
             take
             up
             with
             lazie
             studies
             ,
             
             or
             else
             have
             the
             disadvantage
             of
             uncapable
             temperatures
             and
             wits
             ,
             or
             of
             unhappy
             Teachers
             and
             false
             principles
             received
             by
             ill
             education
             ,
             which
             keep
             out
             truth
             :
             so
             that
             they
             are
             but
             fitted
             to
             trouble
             the
             world
             with
             their
             contentions
             ,
             or
             deceive
             men
             by
             their
             errors
             :
             and
             yet
             have
             they
             not
             the
             acquaintance
             with
             their
             ignorance
             ,
             which
             might
             make
             them
             learn
             of
             such
             as
             can
             instruct
             them
             ;
             but
             if
             there
             be
             among
             many
             but
             one
             that
             is
             wiser
             than
             the
             rest
             ,
             he
             is
             thought
             to
             be
             unfit
             to
             live
             among
             them
             ,
             if
             he
             will
             not
             deny
             his
             knowledge
             ,
             
             and
             own
             their
             errours
             ,
             and
             confess
             that
             modesty
             and
             order
             require
             ,
             that
             either
             the
             highest
             ,
             or
             the
             major
             vote
             are
             the
             masters
             of
             truth
             ,
             and
             all
             is
             false
             that
             is
             against
             their
             opinions
             .
          
           
             It
             is
             an
             Atheistical
             ungodly
             world
             ,
             that
             knoweth
             not
             its
             Maker
             ;
             or
             forgetteth
             ,
             contemneth
             ,
             and
             wilfully
             disobeyeth
             him
             ,
             while
             in
             words
             it
             doth
             confess
             him
             :
             and
             yet
             an
             hypocritical
             world
             ,
             that
             will
             speak
             honourably
             of
             God
             ,
             
             and
             of
             vertue
             and
             piety
             ,
             of
             justice
             and
             charity
             ,
             while
             they
             are
             neglecting
             and
             rejecting
             them
             ,
             and
             cannot
             endure
             the
             practice
             of
             that
             which
             their
             tongues
             commend
             :
             almost
             all
             sorts
             will
             prefer
             the
             life
             to
             come
             in
             words
             ,
             when
             indeed
             they
             utterly
             neglect
             it
             ,
             and
             prefer
             the
             fleshly
             pleasures
             of
             this
             life
             :
             They
             cry
             out
             of
             the
             vanity
             and
             vexation
             of
             the
             world
             ,
             and
             yet
             they
             set
             their
             hearts
             upon
             it
             ,
             and
             love
             it
             better
             than
             God
             and
             the
             world
             to
             come
             :
             they
             will
             have
             some
             Religion
             ,
             to
             mock
             God
             ,
             and
             deceive
             themselves
             ,
             which
             shall
             go
             no
             deeper
             than
             the
             knee
             and
             tongue
             ,
             in
             forms
             ,
             or
             ceremonies
             ,
             or
             a
             dissembled
             affection
             and
             profession
             .
             But
             to
             be
             devoted
             absolutely
             to
             God
             ,
             in
             self-resignation
             ,
             obedience
             and
             love
             ,
             how
             rare
             is
             it
             even
             in
             them
             who
             cannot
             deny
             ,
             but
             the
             Law
             of
             Nature
             it self
             doth
             primarily
             and
             undeniably
             oblige
             them
             to
             it
             ?
             Their
             Religion
             is
             but
             self-condemnation
             ,
             while
             their
             tongues
             condemn
             their
             hearts
             and
             lives
             .
          
           
             It
             is
             a
             sensual
             bruitish
             world
             ,
             and
             seemeth
             to
             have
             hired
             out
             their
             reason
             to
             the
             service
             of
             their
             appetites
             and
             lusts
             :
             gluttony
             ,
             and
             excess
             of
             drink
             ,
             and
             sports
             ,
             and
             plays
             ,
             and
             
             gaming
             ,
             with
             pride
             ,
             and
             wantonness
             ,
             and
             fornication
             ,
             and
             uncleanness
             ,
             and
             worldly
             pomp
             ,
             and
             the
             covetous
             gathering
             of
             provision
             for
             the
             flesh
             ,
             to
             satisfie
             these
             lusts
             ,
             is
             the
             business
             and
             pleasure
             of
             their
             lives
             :
             and
             if
             you
             tell
             them
             of
             Reason
             ,
             
             or
             the
             
               Law
               of
               God
            
             to
             take
             them
             off
             ,
             you
             may
             almost
             as
             well
             think
             to
             reason
             a
             hungry
             Dog
             from
             his
             carrion
             ,
             or
             a
             lustful
             Boar
             to
             forbear
             his
             lust
             .
          
           
             And
             it
             is
             a
             Selfish
             world
             ,
             where
             every
             man
             is
             as
             an
             idol
             to
             himself
             ;
             and
             affected
             to
             himself
             and
             his
             own
             interest
             ,
             as
             if
             he
             were
             all
             the
             world
             :
             drawing
             all
             that
             he
             can
             from
             others
             ,
             to
             fill
             his
             own
             insatiable
             desires
             :
             loving
             all
             men
             ,
             and
             honouring
             ,
             and
             esteeming
             ,
             and
             praising
             them
             ,
             according
             to
             the
             measure
             of
             their
             esteem
             of
             him
             ,
             or
             their
             agreeableness
             to
             his
             opinions
             ,
             ways
             or
             interest
             :
             self-love
             ,
             self-conceit
             ,
             self-esteem
             ,
             self-will
             and
             self-seeking
             ,
             is
             the
             soul
             and
             business
             of
             the
             world
             .
             And
             therefore
             no
             wonder
             that
             it
             is
             a
             divided
             and
             contentious
             world
             ,
             when
             it
             hath
             as
             many
             ends
             as
             men
             ;
             and
             every
             man
             is
             for
             himself
             ,
             and
             draweth
             his
             own
             way
             .
             No
             wonder
             that
             there
             is
             such
             variety
             of
             apprehensions
             ,
             that
             no
             two
             men
             are
             in
             all
             things
             of
             a
             mind
             :
             and
             that
             the
             world
             is
             like
             a
             company
             of
             drunken
             men
             together
             by
             the
             ears
             ,
             or
             of
             blind
             men
             fighting
             with
             they
             know
             not
             whom
             ,
             and
             for
             they
             know
             not
             what
             .
             And
             that
             ignorant
             sects
             ,
             and
             contentious
             wranglers
             ,
             and
             furious
             fighters
             ,
             are
             the
             bulkie
             parts
             of
             it
             .
             And
             that
             striving
             who
             shall
             Rule
             ,
             or
             be
             Greatest
             ,
             or
             have
             his
             will
             ,
             is
             the
             worlds
             employment
             .
          
           
             It
             is
             a
             dreaming
             and
             distracted
             world
             ,
             that
             spend
             their
             days
             and
             cares
             for
             nothing
             ;
             and
             are
             as
             serious
             in
             following
             a
             feather
             ,
             and
             in
             the
             pursuit
             of
             that
             ,
             which
             they
             confess
             is
             vanity
             and
             dying
             in
             their
             hands
             ,
             as
             if
             indeed
             they
             knew
             it
             to
             be
             true
             felicity
             :
             they
             are
             like
             children
             ,
             busie
             in
             hunting
             butterflies
             ;
             or
             like
             boys
             at
             foot-ball
             ,
             as
             eager
             in
             the
             pursuit
             ,
             and
             in
             over-turning
             one
             another
             ,
             as
             if
             it
             were
             for
             their
             lives
             ,
             or
             for
             some
             great
             desirable
             prize
             :
             or
             liker
             to
             a
             heap
             of
             Ants
             ,
             that
             gad
             about
             as
             busily
             ,
             and
             make
             as
             much
             ado
             for
             sticks
             and
             dust
             ,
             as
             if
             they
             were
             about
             some
             magnificent
             work
             .
             Thus
             doth
             the
             vain
             deceived
             world
             lay
             out
             their
             thoughts
             and
             time
             upon
             impertinencies
             ,
             and
             talk
             and
             walk
             like
             so
             many
             Noctambulo's
             in
             their
             sleep
             :
             they
             study
             ,
             and
             care
             ,
             and
             weep
             ,
             and
             laugh
             ,
             and
             labour
             ,
             and
             fight
             ,
             as
             men
             in
             a
             dream
             :
             
             and
             will
             hardly
             be
             perswaded
             ,
             but
             it
             is
             reality
             which
             they
             pursue
             ,
             till
             death
             come
             and
             awake
             them
             .
             Like
             a
             Stage-play
             ,
             
             or
             a
             Poppet-play
             ,
             where
             all
             things
             seem
             to
             be
             what
             they
             are
             not
             ,
             and
             all
             parties
             seem
             to
             do
             what
             they
             do
             not
             ,
             and
             then
             depart
             ,
             and
             are
             all
             disroab'd
             and
             unmask'd
             ;
             such
             is
             the
             life
             of
             the
             most
             of
             this
             world
             ,
             who
             spend
             their
             days
             in
             a
             serious
             jeasting
             ,
             and
             in
             a
             busie
             doing
             nothing
             .
          
           
             It
             is
             a
             malignant
             world
             ,
             that
             hath
             an
             inbred
             radicated
             enmity
             to
             all
             that
             virtue
             and
             goodness
             which
             they
             want
             :
             they
             are
             so
             captivated
             to
             their
             fleshly
             pleasures
             and
             worldly
             interests
             ,
             that
             the
             first
             sight
             ,
             approach
             or
             motion
             ,
             of
             reason
             ,
             holiness
             ,
             mortification
             and
             self-denial
             ,
             is
             met
             by
             them
             with
             heart-rising
             ,
             indignation
             and
             opposition
             :
             in
             which
             their
             fury
             beareth
             down
             all
             argument
             ,
             and
             neither
             giveth
             them
             leave
             considerately
             to
             use
             their
             own
             reason
             ,
             or
             hearken
             to
             anothers
             :
             there
             are
             few
             that
             are
             truly
             wise
             ,
             and
             good
             ,
             and
             heavenly
             ,
             that
             escape
             their
             hatred
             and
             beastly
             rage
             .
             And
             when
             Countries
             have
             thought
             to
             remedy
             this
             plague
             ,
             by
             changing
             their
             forms
             of
             Government
             ,
             experience
             hath
             told
             them
             ,
             that
             the
             vice
             and
             root
             of
             their
             calamity
             lieth
             in
             the
             blindness
             and
             wickedness
             of
             corrupted
             nature
             ,
             which
             no
             form
             of
             Government
             will
             cure
             :
             and
             that
             the
             Doves
             that
             are
             governed
             by
             Hawkes
             and
             Kites
             ,
             must
             be
             their
             prey
             ,
             
             whether
             it
             be
             one
             or
             many
             that
             hath
             the
             Sovereignty
             .
          
           
             Yea
             ,
             it
             is
             an
             unthankful
             world
             ,
             that
             in
             the
             exercise
             of
             this
             malignant
             cruelty
             ,
             will
             begin
             with
             those
             that
             deserve
             best
             at
             their
             hands
             .
             He
             that
             would
             instruct
             them
             ,
             and
             stop
             them
             in
             their
             sin
             ,
             and
             save
             their
             souls
             ,
             doth
             ordinarily
             make
             himself
             a
             prey
             :
             
             and
             they
             are
             not
             content
             to
             take
             away
             their
             lives
             ,
             but
             they
             will
             (
             among
             their
             credulous
             rabble
             )
             take
             away
             the
             reputation
             of
             their
             honesty
             :
             and
             no
             wisdom
             or
             learning
             was
             ever
             so
             great
             ,
             no
             innocency
             so
             unspotted
             ,
             no
             honesty
             ,
             justice
             or
             charity
             so
             untainted
             ,
             no
             holiness
             so
             venerable
             ,
             that
             could
             ever
             priviledge
             the
             owners
             from
             their
             rage
             ,
             or
             make
             the
             possessors
             to
             escape
             their
             malice
             .
             Even
             Jesus
             Christ
             ,
             that
             never
             committed
             sin
             ,
             and
             that
             came
             into
             the
             world
             with
             the
             most
             matchless
             love
             ,
             and
             to
             do
             them
             the
             greatest
             good
             ,
             was
             yet
             prosecuted
             furiously
             to
             a
             shameful
             death
             ;
             and
             not
             only
             so
             ,
             but
             in
             his
             humiliation
             his
             judgement
             was
             taken
             away
             ;
             and
             he
             was
             condemned
             as
             an
             evil
             
             doer
             ,
             who
             was
             the
             greatest
             enemy
             to
             sin
             that
             ever
             was
             born
             into
             the
             World
             :
             He
             was
             accused
             of
             Blasphemy
             (
             for
             calling
             himself
             the
             Son
             of
             God
             )
             of
             Impiety
             (
             for
             talking
             of
             destroying
             the
             Temple
             )
             and
             of
             Treason
             (
             for
             saying
             he
             was
             a
             King
             )
             .
             And
             his
             Apostles
             that
             went
             about
             the
             World
             to
             save
             mens
             Souls
             ,
             and
             proclaim
             to
             them
             the
             joyfull
             tydings
             of
             salvation
             ,
             had
             little
             better
             entertainment
             :
             wherever
             they
             came
             ,
             bonds
             and
             afflictions
             did
             abide
             them
             ;
             And
             if
             they
             had
             not
             been
             taught
             to
             rejoyce
             in
             tribulations
             ,
             they
             could
             have
             expected
             little
             joy
             on
             earth
             .
             And
             it
             was
             not
             only
             Christians
             that
             were
             thus
             used
             ,
             but
             honesty
             in
             the
             Heathens
             was
             usually
             met
             with
             opposition
             and
             reproach
             ,
             as
             Seneca
             himself
             doth
             oft
             complain
             ,
             Yea
             ,
             how
             few
             have
             there
             been
             that
             have
             been
             famous
             for
             any
             excellency
             of
             wit
             or
             learning
             ,
             or
             any
             addition
             to
             the
             Worlds
             understanding
             ,
             but
             their
             reward
             hath
             been
             reproach
             ,
             imprisonment
             or
             death
             ?
             Did
             Socrates
             die
             in
             his
             bed
             ?
             Or
             was
             he
             not
             murdered
             by
             the
             rage
             of
             wicked
             Hypocrites
             ?
             Plato
             durst
             not
             speak
             his
             minde
             ,
             
             for
             fear
             of
             his
             Masters
             reward
             .
             Aristippus
             left
             
               Athens
               ,
               ne
               bis
               peccarent
               in
               Philosophiam
            
             :
             not
             only
             Solon
             ,
             but
             most
             benefactors
             to
             any
             Common-wealth
             have
             suffered
             for
             their
             beneficence
             .
             
               Demosthenes
               ,
               Cato
               ,
               Cicero
               ,
               Seneca
               ,
            
             could
             none
             of
             them
             save
             their
             lives
             from
             fury
             ,
             by
             their
             great
             learning
             or
             honesty
             .
             Yea
             ,
             among
             nominal
             Christians
             ,
             he
             that
             told
             them
             of
             an
             Antipodes
             ,
             was
             excommunicated
             by
             the
             Papal
             Authority
             for
             an
             Heretick
             ;
             And
             a
             
               Savonarola
               ,
               Arnoldus
               de
               Villa
               Nova
               ,
               Paulus
               ,
               Scaliger
               ,
            
             &c.
             could
             not
             be
             wiser
             than
             their
             Neighbours
             ,
             but
             to
             their
             cost
             :
             No
             nor
             
               Arias
               Montanus
            
             himself
             .
             Campanella
             was
             fain
             in
             prison
             to
             compile
             his
             New
             Philosophy
             ,
             and
             with
             the
             pleasure
             of
             his
             inventions
             to
             bear
             the
             torments
             which
             were
             their
             sowre
             sauce
             .
             Even
             Galilaeus
             that
             discovered
             so
             many
             new
             Orbs
             ,
             and
             taught
             this
             World
             the
             way
             of
             clearer
             acquaintance
             with
             its
             neighbours
             ,
             could
             not
             escape
             the
             Reverend
             Justice
             of
             the
             Papalists
             ,
             but
             must
             lie
             in
             a
             Prison
             ,
             as
             if
             
               O
               sapientia
            
             had
             been
             written
             on
             his
             doors
             ,
             (
             as
             the
             old
             Woman
             cryed
             out
             to
             Thales
             ,
             when
             he
             fell
             into
             a
             ditch
             ,
             while
             he
             was
             by
             his
             instrument
             taking
             the
             height
             of
             a
             Starr
             .
             )
             And
             Sir
             
               Walter
               Rawleigh
            
             could
             not
             save
             his
             head
             by
             his
             Learned
             History
             of
             the
             World
             (
             but
             must
             be
             one
             part
             of
             its
             History
             himself
             )
             ;
             nor
             yet
             by
             his
             great
             observation
             ,
             *
             how
             Antipater
             is
             taken
             for
             a
             
             bloody
             Tyrant
             ,
             for
             killing
             Demosthenes
             ,
             
             and
             how
             Arts
             and
             Learning
             have
             power
             to
             disgrace
             any
             man
             that
             doth
             evil
             to
             the
             famous
             Masters
             of
             them
             .
             
               Peter
               Ramus
            
             that
             had
             done
             so
             much
             in
             Phylosophy
             for
             the
             Learned
             World
             ,
             was
             requited
             by
             a
             butcherly
             barbarous
             murder
             ,
             being
             one
             of
             the
             30000
             or
             40000
             that
             were
             so
             used
             in
             the
             
               French
               Massacre
            
             .
             And
             many
             a
             holy
             person
             perished
             in
             the
             200000
             murdered
             by
             the
             Irish
             .
             It
             were
             endless
             to
             instance
             the
             ungratefull
             cruelties
             of
             the
             World
             ;
             and
             what
             entertainment
             it
             hath
             given
             to
             wise
             and
             godly
             men
             ;
             even
             those
             whom
             it
             superstitiously
             adoreth
             when
             it
             hath
             murdered
             them
             .
          
           
             And
             in
             all
             this
             wickedness
             ,
             it
             is
             wilfull
             ,
             and
             stupid
             ,
             and
             incorrigible
             ,
             and
             ordinary
             means
             do
             little
             to
             the
             Cure.
             Thus
             is
             it
             a
             sinfull
             evil
             World.
             
          
           
             II.
             And
             it
             is
             a
             
               Tempting
               World
            
             that
             would
             make
             all
             bad
             as
             it
             is
             it self
             :
             
             Whereever
             the
             sanctifying
             Truth
             of
             God
             doth
             come
             to
             illuminate
             and
             reform
             men
             ,
             the
             World
             is
             presently
             up
             in
             arms
             against
             it
             ;
             and
             fighteth
             against
             that
             which
             would
             save
             mens
             Souls
             ,
             as
             if
             it
             were
             a
             Plague
             or
             Enemy
             that
             would
             destroy
             them
             .
             Princes
             think
             it
             is
             against
             their
             interest
             ,
             and
             the
             people
             finde
             that
             it
             is
             against
             their
             lusts
             :
             And
             so
             the
             sin
             of
             Tyranny
             keepeth
             the
             Gospel
             out
             of
             the
             greatest
             part
             of
             the
             World
             ;
             and
             popular
             fury
             resisteth
             it
             where
             it
             cometh
             .
             The
             Empires
             of
             the
             Turks
             ,
             and
             Tartarian
             ,
             and
             China
             ,
             are
             sad
             instances
             of
             the
             success
             of
             Tyranny
             against
             the
             means
             of
             mens
             salvation
             :
             And
             the
             Empire
             of
             Japan
             hath
             given
             the
             World
             an
             instance
             of
             such
             unparallel'd
             cruelty
             to
             that
             end
             ,
             as
             maketh
             the
             persecutions
             of
             Nero
             and
             Dioclesian
             ,
             and
             even
             the
             Popish
             Inquisition
             ,
             and
             almost
             the
             Massacres
             of
             
               Piedmont
               ,
               France
            
             and
             Ireland
             ,
             
             to
             seem
             very
             merciful
             acts
             of
             Charity
             .
             What
             rage
             ,
             what
             inhumane
             fury
             hath
             been
             shewed
             ,
             through
             all
             the
             World
             ,
             to
             keep
             out
             Knowledge
             ,
             and
             keep
             the
             Nations
             in
             their
             darkness
             and
             misery
             ,
             and
             forbid
             relief
             ?
             But
             for
             Error
             and
             Deceit
             ,
             Idolatry
             and
             Superstition
             ,
             how
             industriously
             are
             they
             propagated
             ?
             Empire
             and
             Arts
             ,
             Power
             and
             Learning
             ,
             are
             employed
             to
             deceive
             and
             undoe
             the
             World.
             And
             though
             Empire
             be
             Gods
             Ordinance
             ,
             and
             Arts
             his
             gifts
             ,
             they
             are
             turned
             against
             him
             in
             the
             farr
             greatest
             part
             of
             the
             Earth
             ,
             and
             Satan
             is
             served
             by
             them
             ,
             as
             if
             they
             had
             been
             ordain'd
             by
             him
             .
             Almost
             every
             Countrey
             hath
             
             their
             proper
             opinions
             ,
             
             and
             a
             Religion
             fitted
             to
             resist
             Religion
             :
             He
             that
             is
             an
             Idolater
             ,
             or
             a
             Mahometan
             ,
             or
             Infidel
             ,
             would
             make
             more
             :
             And
             they
             that
             are
             against
             all
             serious
             Religion
             ,
             are
             as
             eager
             to
             make
             others
             of
             their
             minde
             ,
             as
             if
             it
             were
             a
             work
             of
             charity
             or
             commodity
             :
             And
             he
             that
             is
             endeavouring
             to
             undoe
             Souls
             ,
             is
             as
             vehement
             in
             it
             ,
             as
             he
             that
             is
             endeavouring
             to
             save
             them
             .
             He
             that
             hath
             any
             passion
             or
             corrupt
             affection
             is
             as
             inclinable
             to
             convey
             it
             to
             another
             ,
             as
             fire
             is
             to
             kindle
             fire
             ,
             or
             one
             that
             hath
             the
             Plague
             to
             infect
             his
             Neighbour
             .
             Covetousness
             ,
             ambition
             ,
             voluptuousness
             ,
             lust
             ,
             and
             wrath
             and
             revenge
             ,
             are
             all
             contagious
             .
             Rioters
             think
             it
             strange
             if
             we
             run
             not
             with
             them
             into
             all
             excess
             .
             The
             very
             noise
             of
             their
             impertinent
             talk
             and
             business
             ,
             and
             the
             great
             adoe
             that
             they
             make
             in
             doing
             nothing
             ,
             is
             a
             great
             diverter
             of
             those
             that
             are
             about
             them
             ,
             from
             serious
             business
             and
             sober
             consideration
             :
             They
             keep
             men
             so
             busie
             about
             their
             vanities
             ,
             that
             they
             can
             finde
             no
             leisure
             to
             remember
             that
             they
             are
             men
             ,
             or
             to
             think
             what
             business
             they
             have
             in
             the
             World
             ,
             nor
             where
             it
             is
             that
             they
             must
             dwell
             for
             ever
             .
             And
             when
             their
             folly
             and
             selfishness
             hath
             set
             them
             all
             together
             by
             the
             ears
             ,
             they
             must
             needs
             draw
             or
             drive
             others
             into
             the
             fire
             of
             contention
             with
             them
             ;
             They
             cry
             ,
             Who
             is
             on
             my
             side
             ?
             who
             ?
             And
             he
             that
             will
             not
             be
             of
             one
             party
             or
             other
             ,
             but
             will
             keep
             his
             peace
             ,
             shall
             lose
             it
             by
             the
             enmity
             of
             all
             :
             And
             no
             man
             shall
             be
             taken
             for
             orthodox
             or
             honest
             ,
             that
             will
             not
             be
             of
             that
             Faction
             whose
             commendation
             he
             desireth
             :
             And
             when
             he
             hath
             humoured
             them
             ,
             he
             shall
             go
             for
             a
             knave
             or
             a
             reproached
             person
             ,
             with
             all
             the
             rest
             :
             A
             peaceable
             man
             shall
             hardly
             finde
             the
             peace
             which
             he
             desireth
             to
             himself
             ;
             but
             it
             's
             ten
             to
             one
             but
             he
             loseth
             his
             labour
             if
             he
             would
             make
             peace
             between
             others
             ;
             especially
             ,
             if
             he
             have
             an
             honest
             ambition
             ,
             of
             extending
             that
             blessing
             to
             Parties
             and
             Countreys
             ,
             or
             any
             great
             and
             considerable
             numbers
             .
             If
             by
             tyranny
             and
             cruelty
             ,
             by
             prisons
             ,
             and
             torments
             ,
             and
             death
             ,
             they
             cannot
             affright
             men
             from
             honesty
             and
             the
             obedience
             of
             God
             ,
             at
             least
             they
             will
             vex
             them
             in
             their
             way
             ,
             and
             be
             as
             thorns
             and
             bryars
             to
             them
             in
             this
             Wilderness
             .
          
           
             III.
             And
             it
             is
             a
             
               calamitous
               ,
               miserable
            
             World.
             It
             is
             void
             of
             the
             comforts
             of
             sacred
             Illumination
             ,
             and
             of
             the
             assured
             Love
             of
             God
             ,
             and
             of
             the
             exercise
             of
             wisdom
             ,
             or
             holiness
             :
             
             The
             delights
             of
             Saints
             in
             loving
             God
             ,
             and
             waiting
             for
             eternal
             Life
             ,
             are
             unknown
             to
             all
             the
             multitudes
             of
             the
             ungodly
             :
             They
             are
             confounded
             and
             lost
             in
             their
             ignorance
             and
             error
             ;
             and
             tormented
             with
             their
             own
             passions
             ,
             divisions
             and
             contentions
             .
             Their
             vices
             are
             part
             of
             their
             disquietment
             and
             pain
             ,
             though
             pleasure
             be
             their
             intended
             end
             .
             It
             is
             a
             pitifull
             servitude
             that
             they
             are
             in
             to
             Satan
             ,
             and
             an
             endless
             drudgery
             that
             they
             follow
             ,
             in
             serving
             their
             covetousness
             ,
             pride
             ,
             and
             lust
             ;
             and
             a
             tiresome
             task
             to
             care
             and
             labour
             to
             make
             provision
             for
             their
             fleshly
             appetites
             and
             wills
             .
             They
             are
             led
             captive
             by
             Satan
             to
             do
             his
             will
             ;
             and
             yet
             in
             doing
             it
             they
             do
             their
             own
             ,
             and
             are
             in
             love
             with
             their
             Captivity
             ,
             and
             glory
             in
             their
             Chains
             .
             They
             are
             engaged
             daily
             against
             God
             and
             Mercy
             ,
             against
             their
             Happiness
             ,
             and
             their
             Friends
             that
             would
             procure
             it
             ;
             and
             think
             him
             their
             Enemy
             that
             would
             make
             them
             wiser
             .
             They
             go
             under
             the
             guilt
             of
             all
             this
             sin
             ;
             and
             they
             have
             no
             assurance
             of
             pardon
             or
             deliverance
             :
             And
             God
             overtaketh
             them
             many
             times
             with
             bodily
             distresses
             here
             :
             Sicknesses
             and
             pains
             consume
             men
             ,
             and
             torment
             them
             ;
             Warrs
             ,
             and
             plagues
             do
             send
             them
             by
             thousands
             ,
             out
             of
             the
             World
             ,
             which
             they
             took
             for
             their
             felicity
             :
             Fire
             and
             famine
             ,
             piracy
             and
             robbery
             ,
             and
             fraud
             ,
             impoverish
             them
             :
             The
             frustrations
             of
             their
             hope
             torment
             them
             .
             And
             yet
             under
             all
             ,
             they
             are
             hardened
             against
             God
             ,
             and
             fall
             not
             out
             with
             their
             sin
             and
             folly
             ,
             but
             with
             the
             Justice
             of
             Heaven
             ,
             and
             with
             its
             instruments
             ,
             or
             rather
             with
             all
             that
             beareth
             the
             Image
             of
             the
             Holiness
             of
             God.
             This
             is
             the
             visible
             condition
             of
             this
             World.
             
          
           
             Obj.
             If
             you
             say
             ,
             
               How
               can
               all
               this
               stand
               with
               the
               infinite
               Goodness
               of
               God
               ?
            
             I
             have
             answered
             it
             before
             :
             It
             sheweth
             you
             ,
             that
             it
             is
             not
             
               this
               World
            
             ,
             which
             is
             the
             great
             demonstration
             of
             the
             Goodness
             or
             Love
             of
             God
             ,
             from
             whence
             we
             must
             take
             our
             estimate
             of
             it
             by
             the
             effects
             .
             If
             you
             will
             judge
             of
             the
             Kings
             splendour
             ,
             and
             bounty
             ,
             and
             clemency
             ,
             will
             you
             go
             seek
             for
             examples
             and
             demonstrations
             of
             it
             in
             the
             Gaol
             ,
             and
             at
             the
             Gallows
             ,
             or
             rather
             at
             the
             Court
             ?
             Hell
             is
             as
             the
             Gallows
             ,
             and
             Earth
             is
             as
             the
             Gaol
             :
             Measure
             not
             Gods
             bounty
             and
             mercy
             by
             these
             :
             It
             is
             no
             sign
             of
             unmercifulness
             in
             God
             that
             there
             are
             Flies
             and
             Worms
             ,
             and
             Toads
             ,
             and
             Serpents
             on
             Earth
             as
             well
             as
             Men
             :
             nor
             that
             Earth
             was
             not
             made
             as
             indefectible
             as
             Heaven
             :
             And
             when
             men
             have
             drown'd
             themselves
             in
             sin
             ,
             
             it
             is
             no
             want
             of
             Goodness
             in
             God
             ,
             but
             it
             is
             Goodness
             it selfe
             which
             causeth
             the
             demonstrations
             of
             his
             Justice
             on
             them
             .
             This
             World
             is
             not
             so
             much
             to
             all
             Gods
             Creation
             ,
             as
             a
             wen
             or
             wart
             upon
             a
             Mans
             body
             is
             to
             the
             whole
             body
             :
             And
             if
             it
             were
             all
             forsaken
             of
             God
             ,
             as
             it
             hath
             forsaken
             him
             ,
             it
             were
             proportionably
             no
             more
             than
             the
             cutting
             off
             such
             a
             wart
             or
             Wen.
             God
             hath
             many
             thousand
             thousand
             thousand
             times
             more
             capacious
             Regions
             ,
             which
             it
             's
             like
             have
             more
             noble
             and
             blessed
             Inhabitants
             :
             Look
             to
             them
             ,
             if
             you
             would
             see
             his
             Love
             ,
             in
             its
             most
             glorious
             demonstration
             :
             Justice
             also
             must
             be
             demonstrated
             if
             men
             will
             sin
             .
             And
             if
             Hell
             be
             quite
             forsaken
             ,
             and
             Earth
             which
             is
             next
             it
             be
             partly
             forsaken
             of
             the
             favour
             of
             God
             ,
             for
             all
             that
             God
             may
             gloriously
             demonstrate
             his
             Love
             ,
             to
             a
             thousand
             thousand-fold
             more
             subjects
             (
             of
             the
             nobler
             Regions
             )
             than
             he
             doth
             demonstrate
             his
             Justice
             on
             in
             Hell
             or
             Earth
             .
             
             But
             these
             two
             things
             I
             gather
             for
             the
             confirmation
             of
             my
             Faith.
             1.
             
             That
             the
             sin
             and
             misery
             of
             the
             World
             is
             such
             ,
             that
             it
             groaneth
             for
             a
             Saviour
             ;
             And
             when
             I
             hear
             of
             a
             Physician
             sent
             from
             Heaven
             ,
             I
             easily
             believe
             it
             ,
             when
             I
             see
             the
             wofull
             World
             mortally
             diseased
             ,
             and
             gasping
             in
             its
             deep
             distress
             .
             The
             condition
             of
             the
             World
             is
             visibly
             so
             suitable
             to
             the
             whole
             Office
             of
             Christ
             ,
             and
             to
             the
             Doctrine
             of
             the
             Gospel
             ,
             that
             I
             am
             driven
             to
             think
             ,
             that
             if
             God
             have
             mercy
             for
             it
             ,
             some
             Physician
             and
             extraordinary
             help
             shall
             be
             afforded
             it
             :
             And
             when
             I
             see
             none
             else
             but
             
               Jesus
               Christ
            
             ,
             whom
             Reason
             will
             allow
             me
             to
             believe
             is
             that
             Physician
             ,
             it
             somewhat
             prepareth
             my
             minde
             to
             look
             towards
             him
             with
             hope
             .
          
           
             2.
             
             And
             also
             the
             Evil
             of
             this
             present
             World
             ,
             is
             very
             suitable
             to
             the
             Doctrine
             of
             Christ
             ,
             when
             he
             telleth
             us
             that
             he
             came
             not
             to
             settle
             us
             here
             in
             a
             state
             of
             Prosperity
             ,
             nor
             to
             make
             the
             World
             our
             Rest
             or
             Portion
             ;
             but
             to
             
               save
               us
               from
            
             it
             ,
             as
             our
             enemy
             and
             calamity
             ,
             our
             danger
             and
             our
             Wilderness
             and
             trouble
             ;
             and
             to
             bring
             up
             our
             hearts
             first
             ,
             and
             then
             our selves
             to
             a
             better
             World
             ,
             which
             he
             calleth
             us
             to
             seek
             ,
             and
             to
             make
             sure
             of
             .
             Whereas
             I
             finde
             ,
             that
             most
             other
             Religions
             ,
             though
             they
             say
             something
             of
             a
             Life
             hereafter
             ,
             yet
             lead
             men
             to
             look
             for
             most
             or
             much
             of
             their
             felicity
             here
             ,
             as
             consisting
             in
             the
             fruition
             of
             this
             World
             ,
             which
             experience
             tells
             me
             is
             so
             miserable
             .
          
           
             §
             .
             3.
             
             
               Moreover
               I
               finde
               ,
               that
               the
               Law
               of
               entire
               Nature
               was
               
               no
               more
               suitable
               to
               Nature
               in
               its
               integrity
               ,
               than
               the
               Law
               of
               Grace
               revealed
               by
               Christ
               is
               suitable
               to
               us
               in
               our
               lapsed
               state
               :
               so
               that
               it
               may
               be
               called
               ,
               the
               Law
               of
               Nature-lapsed
               and
               restorable
            
             ;
             (
             Naturae
             lapsae
             restaurandae
             .
             )
          
           
             Nature
             entire
             and
             Nature
             depraved
             ,
             
             must
             have
             the
             same
             pattern
             and
             rule
             of
             perfection
             ultimately
             to
             be
             conformed
             to
             ;
             because
             lapsed
             man
             must
             seek
             to
             return
             to
             his
             integrity
             :
             But
             lapsed
             or
             corrupted
             man
             doth
             moreover
             need
             another
             Law
             ,
             which
             shall
             first
             tend
             to
             his
             restoration
             from
             that
             lost
             and
             miserable
             state
             .
             And
             it
             was
             no
             more
             necessary
             to
             man
             in
             innocency
             to
             have
             a
             suitable
             Law
             for
             his
             preservation
             and
             confirmation
             ,
             than
             it
             is
             to
             man
             in
             sin
             and
             guilt
             to
             have
             a
             Law
             of
             Grace
             for
             his
             pardon
             and
             recovery
             ,
             and
             a
             course
             of
             means
             prescribed
             him
             for
             the
             healing
             of
             his
             Soul
             ,
             and
             for
             the
             escaping
             of
             the
             stroke
             of
             Justice
             .
             The
             following
             particulars
             further
             open
             this
             .
          
           
             §
             .
             4.
             
             
               It
               seemeth
               very
               congruous
               to
               Reason
               ,
               that
               as
               Monarchy
               is
               the
               perfectest
               sort
               of
               Government
               (
               which
               it
               is
               probable
               is
               even
               among
               the
               Angels
               )
               so
               Mankinde
               should
               have
               one
               universal
               Head
               or
               Monarch
               over
               them
               .
            
          
           
             Kingdoms
             have
             their
             several
             Monarchs
             ;
             but
             there
             is
             surely
             an
             Universal
             Monarch
             over
             them
             all
             !
             we
             know
             that
             God
             is
             the
             primary
             Soveraign
             ;
             but
             it
             is
             very
             probable
             to
             Nature
             ,
             that
             there
             is
             a
             subordinate
             Soveraign
             or
             general
             Administrator
             under
             him
             :
             It
             is
             not
             only
             the
             Scriptures
             that
             speak
             a
             Prince
             of
             the
             Devils
             ,
             and
             of
             Principalities
             ,
             and
             Powers
             ,
             and
             Thrones
             ,
             and
             Dominions
             ,
             among
             the
             happy
             Spirits
             ;
             and
             that
             talk
             of
             the
             Angels
             that
             are
             Princes
             of
             several
             Kingdoms
             ,
             Dan.
             10.
             but
             even
             the
             Philosophers
             and
             most
             Idolaters
             ,
             have
             from
             this
             apprehension
             ,
             been
             drawn
             to
             the
             worship
             of
             such
             ,
             
             as
             an
             inferiour
             kinde
             of
             Deity
             .
             And
             if
             man
             must
             have
             a
             subordinate
             universal
             King
             ,
             it
             is
             meet
             that
             it
             be
             one
             that
             is
             also
             Man
             :
             As
             Angels
             and
             Devils
             have
             Principals
             of
             their
             own
             sort
             and
             nature
             ,
             and
             not
             of
             others
             .
          
           
             §
             .
             5.
             
             
               It
               seemeth
               congruous
               to
               Reason
               ,
               that
               this
               Head
               be
               one
               that
               is
               fitted
               to
               be
               our
               Captain
               Generall
               ,
               himself
               to
               lead
               us
               by
               Conduct
               ,
               Precept
               and
               Example
               ,
               in
               our
               warfare
               against
               those
               Devils
               ,
               who
               also
               are
               said
               to
               have
               their
               Prince
               and
               General
               .
            
          
           
             As
             Devils
             fight
             against
             us
             under
             a
             Prince
             of
             their
             own
             nature
             ,
             so
             is
             it
             congruous
             ,
             that
             we
             fight
             against
             them
             ,
             under
             
             a
             Prince
             of
             our
             own
             nature
             ,
             who
             hath
             himself
             first
             conquered
             him
             ,
             and
             will
             go
             on
             before
             us
             in
             the
             fight
             .
          
           
             §
             .
             6.
             
             
               It
               is
               congruous
               to
               Reason
               ,
               that
               lapsed
               Man
               under
               the
               guilt
               of
               sin
               ,
               and
               desert
               of
               punishment
               ,
               who
               is
               unable
               to
               deliver
               himself
               ,
               and
               unworthy
               of
               immediate
               access
               to
               God
               ,
               should
               have
               a
            
             Mediator
             
               for
               his
               restoration
               and
               reconciliation
               with
               God
               :
               If
               any
               be
               found
               fit
               for
               so
               high
               an
               Office.
               
            
          
           
             §
             .
             7.
             
             
               And
               it
               is
               congruous
               to
               Reason
               ,
               that
               this
               Mediator
               be
               one
               ,
               in
               whom
               God
               doth
               condescend
               to
               Man
               ,
               and
               one
               in
               whom
               man
               may
               be
               encouraged
               to
               ascend
               to
               God
               ,
               as
               to
               one
               that
               will
               forgive
               and
               save
               him
               :
               And
               one
               that
               hath
               made
               himself
               known
               to
               man
               ,
               and
               also
               hath
               free
               access
               to
               God.
               
            
          
           
             §
             .
             8.
             
             
               It
               is
               congruous
               to
               Reason
               ,
               that
               lapsed
               ,
               guilty
               ,
               darkened
               sinners
               ,
               that
               know
               so
               little
               of
               God
               ,
               and
               of
               his
               Will
               ,
               and
               of
               their
               own
               Concernments
               ,
               and
               of
               the
               other
               World
               ,
               should
               have
               a
            
             Teacher
             
               sent
               from
               Heaven
               ,
               of
               greater
               Authority
               and
               Credit
               than
               an
               Angel
               ,
               to
               acquaint
               us
               with
               God
               and
               his
               will
               ,
               and
               the
               Life
               that
               we
               are
               going
               to
               ,
               more
               certainly
               and
               fully
               than
               would
               be
               done
               by
               Nature
               only
               .
            
          
           
             
             That
             this
             is
             very
             desireable
             no
             man
             can
             doubt
             :
             How
             gladly
             would
             men
             receive
             a
             Letter
             or
             Book
             that
             dropt
             from
             Heaven
             ?
             Or
             an
             Angel
             that
             were
             sent
             thence
             to
             tell
             them
             what
             is
             there
             ,
             and
             what
             they
             must
             for
             ever
             trust
             to
             ?
             Yea
             ,
             if
             it
             were
             but
             one
             of
             their
             old
             acquaintance
             from
             the
             dead
             ?
             But
             all
             this
             would
             leave
             them
             in
             uncertainty
             still
             ,
             and
             they
             would
             be
             doubtfull
             of
             the
             credit
             and
             truth
             of
             any
             such
             a
             Messenger
             :
             And
             therefore
             to
             have
             one
             of
             fuller
             Authority
             ,
             that
             shall
             confirm
             his
             Word
             by
             unquestionable
             attestations
             ,
             would
             very
             much
             satisfie
             men
             .
             I
             have
             proved
             ,
             that
             Nature
             it self
             revealeth
             to
             us
             ,
             a
             Life
             of
             Retribution
             after
             this
             ;
             and
             that
             Immortality
             of
             Souls
             may
             be
             proved
             without
             Scripture
             :
             But
             yet
             there
             is
             still
             a
             darkness
             and
             unacquaintedness
             ,
             and
             consequently
             a
             doubting
             and
             questioning
             the
             certainty
             of
             it
             ,
             upon
             a
             carnal
             minde
             :
             And
             it
             would
             greatly
             satisfie
             such
             ,
             if
             besides
             meer
             Reason
             ,
             they
             had
             some
             proof
             which
             is
             more
             agreeable
             to
             a
             minde
             in
             flesh
             ;
             and
             might
             either
             speak
             with
             some
             credible
             Messenger
             who
             hath
             been
             in
             Heaven
             ,
             and
             fully
             knoweth
             all
             these
             matters
             ;
             or
             at
             least
             might
             be
             certainly
             informed
             of
             his
             Reports
             .
             And
             indeed
             ,
             to
             men
             that
             are
             fallen
             into
             such
             a
             dark
             depravedness
             of
             Reason
             ,
             and
             such
             Strangers
             to
             God
             
             and
             Heaven
             as
             mankind
             is
             ,
             
             it
             is
             become
             needful
             that
             they
             have
             more
             than
             natural
             light
             ,
             to
             shew
             them
             the
             nature
             ,
             the
             excellency
             and
             certainty
             of
             the
             happiness
             to
             come
             ;
             or
             else
             they
             are
             never
             like
             so
             to
             love
             and
             seek
             it
             ,
             and
             prefer
             it
             before
             all
             earthly
             things
             ,
             as
             is
             necessary
             to
             them
             that
             will
             attain
             it
             .
             For
             few
             men
             will
             seek
             with
             their
             utmost
             labour
             ,
             or
             let
             go
             all
             other
             things
             to
             attain
             a
             happiness
             ,
             which
             they
             are
             not
             well
             perswaded
             of
             the
             reality
             of
             .
             And
             though
             sound
             reason
             might
             well
             perswade
             them
             of
             it
             ,
             
             yet
             reason
             is
             now
             become
             so
             blind
             ,
             and
             unsound
             ,
             and
             partial
             ,
             and
             enslaved
             to
             the
             flesh
             ,
             that
             it
             is
             not
             fit
             for
             such
             an
             office
             ,
             according
             to
             our
             necessity
             ,
             without
             some
             heavenly
             Revelation
             .
          
           
             §
             .
             9.
             
             
               And
               it
               is
               exceeding
               congruous
               to
               mans
               necessity
               ,
               who
               is
               faln
               under
               the
               power
               and
               fears
               of
               death
               ,
               as
               well
               as
               the
               doubts
               and
               estrangedness
               to
               the
               other
               world
               ,
               that
               he
               that
               will
               save
               and
               heal
               us
               ,
               do
               himself
               in
               our
               nature
               rise
               from
               the
               dead
               ,
               and
               ascend
               up
               into
               heaven
               ,
               to
               give
               us
               thereby
               a
               visible
               demonstration
               ,
               that
               indeed
               there
               is
               a
               Resurrection
               and
               a
               life
               to
               come
               for
               us
               to
               look
               for
               .
            
          
           
             Though
             God
             was
             not
             obliged
             to
             do
             thus
             much
             for
             us
             ,
             yet
             Reason
             telleth
             us
             ,
             that
             if
             he
             will
             do
             it
             ,
             it
             is
             very
             suitable
             to
             our
             necessities
             .
             For
             all
             the
             reasonings
             in
             the
             world
             do
             not
             satisfie
             in
             such
             things
             ,
             so
             much
             as
             ocular
             demonstration
             :
             when
             we
             either
             see
             a
             man
             that
             is
             risen
             from
             the
             dead
             ,
             or
             have
             certain
             testimony
             of
             it
             ,
             it
             facilitateth
             the
             belief
             of
             our
             own
             resurrection
             :
             and
             he
             that
             is
             gone
             into
             Heaven
             before
             us
             ,
             assureth
             us
             that
             a
             Heaven
             there
             is
             .
          
           
             §
             .
             10.
             
             
               When
               God
               in
               mercy
               would
               forgive
               and
               save
               a
               sinful
               people
               ,
               it
               was
               very
               congruous
               to
               reason
               ,
               that
               there
               should
               be
               some
               fit
               means
               provided
               ,
               to
               demonstrate
               his
               holiness
               in
               his
               justice
               ,
               and
               to
               vindicate
               the
               honour
               of
               his
               Laws
               and
               Government
               ,
               and
               so
               to
               secure
               the
               ends
               of
               both
               .
            
          
           
             For
             if
             God
             make
             a
             penal
             Law
             and
             execute
             it
             not
             ,
             but
             let
             man
             sin
             with
             impunity
             ,
             and
             do
             nothing
             which
             may
             deter
             him
             ,
             nor
             demonstrate
             his
             Justice
             ,
             as
             much
             as
             the
             sinners
             sufferings
             would
             do
             ,
             it
             would
             tell
             the
             world
             ,
             that
             he
             that
             gave
             them
             the
             Law
             ,
             and
             thereby
             told
             them
             ,
             that
             he
             would
             rule
             and
             judge
             them
             by
             it
             ,
             did
             but
             deceive
             them
             ,
             and
             meant
             not
             as
             he
             spake
             :
             And
             it
             would
             bring
             both
             the
             Law
             and
             Governour
             into
             contempt
             ,
             and
             perswade
             men
             to
             sin
             without
             any
             
             fear
             :
             and
             he
             that
             was
             question'd
             for
             the
             second
             crime
             ,
             would
             say
             ,
             I
             ventured
             ,
             because
             I
             suffered
             not
             for
             the
             first
             .
             It
             was
             the
             devils
             first
             way
             of
             tempting
             men
             to
             sin
             ,
             to
             perswade
             mankind
             that
             God
             meant
             not
             as
             he
             spake
             in
             his
             threatning
             of
             their
             death
             ,
             but
             that
             they
             should
             not
             die
             ,
             though
             God
             had
             threatned
             it
             .
             And
             if
             God
             himself
             should
             by
             his
             actions
             say
             the
             same
             ,
             it
             would
             tempt
             them
             more
             to
             sin
             than
             Sathan
             could
             ,
             as
             his
             credibility
             is
             greater
             .
             Therefore
             he
             that
             is
             a
             Governour
             must
             be
             just
             as
             well
             as
             merciful
             ;
             and
             if
             God
             should
             have
             pardoned
             sinners
             ,
             without
             such
             a
             sacrifice
             or
             substitute
             means
             ,
             as
             might
             preserve
             the
             honour
             of
             his
             Law
             and
             Government
             ,
             and
             the
             future
             innocency
             of
             his
             Subjects
             ,
             as
             well
             as
             their
             punishment
             in
             the
             full
             sense
             of
             the
             Law
             would
             have
             done
             ,
             the
             consequents
             would
             have
             been
             such
             ,
             as
             I
             will
             leave
             to
             your
             own
             judgements
             .
          
           
             §
             .
             11.
             
             
               And
               it
               was
               very
               congruous
               to
               reason
               ,
               that
               so
               odious
               a
               thing
               as
               sin
               should
               be
               publickly
               condemned
               and
               put
               to
               shame
               ,
               although
               the
               sinner
               be
               forgiven
               :
               As
               it
               was
               done
               in
               the
               life
               and
               death
               of
               Christ
               .
            
          
           
             For
             the
             purity
             of
             God
             is
             irreconcileable
             to
             sin
             ,
             though
             not
             to
             the
             sinner
             ;
             and
             therefore
             it
             was
             meet
             that
             the
             sin
             have
             all
             the
             publick
             shame
             ,
             though
             the
             sinner
             escape
             :
             and
             that
             God
             be
             not
             like
             weak
             imperfect
             man
             ,
             who
             cannot
             do
             good
             ,
             without
             doing
             or
             encouraging
             evil
             .
          
           
             §
             .
             12.
             
             
               It
               is
               congruous
               to
               our
               condition
               ,
               that
               seeing
               even
               the
               upright
               do
               renew
               their
               sins
               ,
               their
               consciences
               should
               have
               some
               remedy
               for
               the
               renewal
               of
               their
               peace
               and
               comfort
               ,
               that
               it
               sink
               them
               not
               into
               desperation
               ;
               which
               is
               most
               suitably
               provided
               for
               them
               in
               Jesus
               Christ
               .
            
          
           
             For
             when
             we
             were
             pardoned
             once
             ,
             and
             again
             ,
             and
             oft
             ,
             and
             yet
             shall
             sin
             ,
             he
             that
             knoweth
             the
             desert
             of
             sin
             ,
             and
             purity
             of
             God
             ,
             will
             have
             need
             also
             to
             know
             of
             some
             stated
             certain
             course
             of
             remedy
             .
          
           
             §
             .
             13.
             
             
               It
               was
               meet
               that
               the
               sinful
               world
               have
               not
               only
               a
               certain
               Teacher
               ,
               but
               also
               a
               perfect
               pattern
               before
               them
               ,
               of
               righteousness
               ,
               love
               ,
               self-denial
               ,
               meekness
               ,
               patience
               ,
               contempt
               of
               lower
               things
               ,
               &c.
               which
               is
               given
               us
               by
               Jesus
               Christ
               alone
               .
            
          
           
             And
             therefore
             the
             Gospel
             is
             written
             Historically
             ,
             with
             Doctrins
             intermixt
             ,
             that
             we
             might
             have
             both
             perfect
             Precepts
             and
             Pattern
             .
          
           
           
             §
             .
             14.
             
             
               It
               was
               very
               congruous
               to
               a
               world
               universally
               lapsed
               ,
               that
               God
               should
               make
               with
               it
               a
               new
               Law
               and
               Covenant
               of
               Grace
               ;
               and
               that
               this
               Covenant
               should
               tender
               us
               the
               pardon
               of
               our
               sins
               ,
               and
               be
               a
               conditional
               act
               of
               oblivion
               :
               And
               that
               sinners
               be
               not
               left
               to
               the
               meer
               Law
               of
               perfect
               Nature
               ,
               which
               was
               to
               preserve
               that
               innocency
               which
               they
               have
               already
               lost
               .
            
          
           
             To
             say
             
               [
               Thou
               shalt
               perfectly
               obey
            
             ]
             to
             a
             man
             that
             hath
             already
             disobeyed
             ,
             and
             is
             unfitted
             for
             perfect
             obedience
             ,
             is
             no
             sufficient
             direction
             for
             his
             pardon
             and
             recovery
             .
             Perhaps
             you
             'l
             say
             ,
             That
             God's
             gracious
             Nature
             is
             instead
             of
             a
             Law
             of
             Grace
             or
             Promise
             .
             But
             though
             that
             be
             the
             spring
             of
             all
             our
             hopes
             ,
             yet
             that
             cannot
             justly
             quiet
             the
             sinner
             of
             it self
             alone
             ,
             because
             he
             is
             just
             as
             well
             as
             merciful
             ,
             and
             Justice
             hath
             its
             objects
             ,
             and
             pardon
             dependeth
             on
             the
             free-will
             of
             God
             ,
             which
             cannot
             be
             known
             to
             us
             without
             its
             proper
             signs
             .
             The
             Devils
             may
             say
             that
             the
             Nature
             of
             God
             is
             
               good
               and
               gracious
            
             ,
             and
             so
             may
             any
             condemned
             malefactor
             say
             of
             a
             good
             and
             gracious
             Judge
             and
             King
             ;
             and
             yet
             that
             is
             but
             a
             slender
             reason
             to
             prove
             his
             impunity
             or
             pardon
             .
             All
             will
             confess
             ,
             that
             absolute
             pardon
             of
             all
             men
             would
             be
             unbeseeming
             a
             wise
             and
             righteous
             Governour
             .
             And
             if
             it
             must
             be
             conditional
             ,
             who
             but
             God
             can
             tell
             what
             must
             be
             the
             condition
             ?
             If
             you
             say
             ,
             That
             
               Nature
               telleth
               us
               ,
               That
               converting
               Repentance
               is
               the
               condition
               .
            
             I
             answer
             ,
             1
             Nature
             telleth
             us
             ,
             That
             God
             cannot
             damn
             a
             holy
             loving
             Soul
             ,
             that
             hath
             his
             Image
             :
             but
             yet
             it
             telleth
             us
             not
             ,
             That
             this
             is
             the
             only
             or
             whole
             condition
             .
             2.
             
             It
             is
             not
             such
             a
             Repentance
             as
             lieth
             but
             in
             a
             frightned
             wish
             ,
             that
             the
             sin
             had
             not
             been
             done
             ,
             but
             such
             a
             one
             as
             consisteth
             in
             the
             change
             of
             the
             mind
             ,
             and
             heart
             ,
             and
             life
             ,
             and
             containeth
             a
             hatred
             to
             the
             sin
             repented
             of
             ,
             and
             a
             love
             to
             God
             and
             Holiness
             :
             and
             we
             have
             as
             much
             need
             of
             a
             Saviour
             to
             help
             us
             to
             this
             repentance
             ,
             as
             to
             help
             us
             to
             a
             pardon
             .
          
           
             §
             .
             15.
             
             
               It
               is
               very
               congruous
               to
               our
               miserable
               state
               ,
               that
               the
               Condition
               of
               this
               Covenant
               of
               Grace
               should
               be
               on
               our
               part
               ,
               the
               acknowledgment
               of
               our
               Benefactor
               ,
               and
               the
               thankful
               acceptance
               of
               the
               benefit
               ,
               and
               a
               hearty
               consent
               for
               the
               future
               to
            
             *
             
               follow
               his
               conduct
               ,
               and
               use
               his
               appointed
               means
               in
               order
               to
               our
               full
               recovery
               :
               which
               is
               the
               condition
               of
               the
               Christian
               Covenant
               .
            
          
           
             §
             .
             16.
             
             
               Seeing
               man's
               fall
               was
               from
               his
               God
               unto
               himself
               ,
               especially
               in
               point
               of
               love
               ;
               and
               his
               real
               recovery
               must
               be
               ,
               by
               bringing
               
               up
               his
               soul
               to
               the
               love
               of
               God
               again
               .
            
             
             
               And
               seeing
               a
               guilty
               condemned
               sinner
               can
               hardly
               love
               that
               God
               ,
               who
               in
               justice
               will
               damn
               and
               punish
               him
               ;
               nothing
               can
               be
               more
               congruous
               and
               effectual
               to
               man's
               recovery
               to
               God
               ,
               than
               that
               God
               should
               be
               represented
               to
               him
               as
               most
               amiable
               ;
               that
               is
               ,
               as
               one
               that
               is
               so
               willing
               to
               pardon
               and
               save
               him
               ,
               as
               to
               do
               it
               by
               the
               most
               astonishing
               expressions
               of
               love
               ,
               in
               such
               an
               Agent
               ,
               and
               Pledge
               ,
               and
               Glass
               of
               Love
               as
               Jesus
               Christ
               .
            
          
           
             The
             whole
             design
             of
             Christ's
             Incarnation
             ,
             Life
             ,
             Death
             ,
             Resurrection
             ,
             Ascension
             and
             Intercession
             ,
             is
             but
             to
             be
             the
             most
             wonderful
             and
             glorious
             declaration
             of
             the
             goodness
             and
             love
             of
             God
             to
             sinners
             :
             that
             as
             the
             great
             frame
             of
             the
             Universe
             demonstrateth
             his
             power
             ,
             so
             should
             the
             Redeemer
             be
             the
             demonstration
             of
             his
             love
             .
             That
             we
             may
             see
             both
             the
             wise
             contrivances
             of
             his
             love
             ,
             and
             at
             how
             dear
             a
             rate
             he
             is
             content
             to
             save
             us
             ;
             that
             our
             lives
             may
             be
             employed
             in
             beholding
             and
             admiring
             the
             glory
             of
             his
             love
             ,
             in
             this
             incomprehensible
             representation
             .
             That
             we
             may
             love
             him
             ,
             as
             men
             that
             are
             fetch'd
             up
             from
             the
             very
             gates
             of
             hell
             ,
             and
             from
             under
             the
             sentence
             of
             condemnation
             ,
             and
             made
             by
             grace
             the
             heirs
             of
             life
             .
          
           
             §
             .
             17.
             
             
               Especially
               to
               have
               a
               quickning
               Head
               ,
               who
               will
               give
               the
               Spirit
               of
               grace
               to
               all
               his
               members
               ,
               to
               change
               their
               hearts
               ,
               and
               kindle
               this
               holy
               love
               within
               them
               ,
               is
               most
               congruous
               to
               accomplish
               mans
               recovery
               .
            
          
           
             So
             dark
             are
             our
             minds
             ,
             and
             so
             bad
             our
             hearts
             ,
             so
             strong
             are
             our
             lusts
             ,
             and
             so
             many
             our
             temptations
             ,
             that
             
               bare
               teaching
            
             would
             not
             serve
             our
             turn
             ,
             without
             a
             
               Spirit
               of
               light
               ,
               and
               life
               ,
               and
               love
            
             to
             open
             our
             eyes
             ,
             and
             turn
             our
             hearts
             ,
             and
             make
             all
             outward
             means
             effectual
             .
          
           
             §
             .
             18.
             
             
               The
               Commission
               of
               the
               Gospel-Ministry
               to
               preach
               this
               Gospel
               of
               pardon
               and
               salvation
               ,
               and
               to
               baptize
               Consenters
               ,
               and
               gather
               and
               guide
               the
               Church
               of
               Christ
               ,
               with
               Fatherly
               love
               ,
               is
               also
               very
               congruous
               to
               the
               state
               of
               the
               world
               ,
               with
               whom
               they
               have
               to
               do
               .
            
          
           
             §
             .
             19.
             
             
               It
               is
               congruous
               to
               the
               state
               of
               our
               trembling
               Souls
               ,
               that
               are
               conscious
               of
               their
               former
               guilt
               ,
               and
               present
               unworthiness
               ,
               that
               in
               all
               their
               prayers
               and
               worship
               of
               God
               ,
               they
               should
               come
               to
               him
               in
               a
               Name
               that
               is
               more
               worthy
               and
               acceptable
               than
               their
               own
               ,
               and
               offer
               their
               services
               by
               a
               Hand
               or
               Intercessor
               so
               beloved
               of
               God.
               
            
          
           
           
             Though
             an
             impious
             soul
             can
             never
             expect
             to
             be
             accepted
             with
             God
             ,
             upon
             the
             merits
             of
             another
             ,
             yet
             a
             penitent
             soul
             ,
             who
             is
             conscious
             of
             former
             wickedness
             ,
             and
             continued
             faults
             ,
             may
             hope
             for
             that
             mercy
             by
             grace
             through
             a
             Redeemer
             ,
             of
             which
             he
             could
             have
             less
             hopes
             without
             one
             .
          
           
             §
             .
             20.
             
             
               It
               is
               congruous
               to
               their
               state
               ,
               who
               have
               Satan
               their
               accuser
               ,
               that
               they
               have
               a
               Patron
               ,
               a
               High
               priest
               and
               Justifier
               with
               God.
               
            
          
           
             Not
             that
             God
             is
             in
             danger
             of
             being
             mistaken
             by
             false
             accusation
             ,
             or
             to
             do
             us
             any
             injustice
             ;
             but
             when
             our
             real
             guilt
             is
             before
             his
             face
             ,
             (
             and
             the
             malice
             of
             Satan
             will
             seek
             thereupon
             to
             procure
             our
             damnation
             )
             there
             must
             also
             be
             just
             reasons
             before
             him
             for
             our
             pardon
             ,
             which
             it
             is
             the
             office
             of
             a
             Saviour
             to
             plead
             or
             to
             present
             ,
             that
             is
             ,
             to
             be
             God's
             Instrument
             of
             our
             deliverance
             upon
             that
             account
             .
          
           
             §
             .
             21.
             
             
               It
               is
               exceeding
               congruous
               to
               our
               condition
               (
               of
               darkness
               and
               fear
               )
               to
               have
               a
               Head
               and
               Saviour
               in
               the
               possession
               of
               Glory
               ,
               to
               whom
               we
               may
               commend
               our
               departing
               souls
               at
               the
               time
               of
               death
               ,
               and
               who
               will
               receive
               them
               to
               himself
               ;
               that
               we
               may
               not
               tremble
               at
               the
               thoughts
               of
               death
               and
               of
               eternity
               .
            
          
           
             For
             though
             the
             infinite
             goodness
             of
             God
             be
             our
             chief
             encouragement
             ,
             yet
             seeing
             he
             is
             holy
             and
             just
             ,
             and
             we
             are
             sinners
             ,
             we
             have
             need
             of
             a
             mediate
             encouragement
             ,
             and
             of
             such
             condescending
             love
             as
             is
             come
             near
             unto
             us
             ,
             and
             hath
             taken
             up
             our
             nature
             already
             into
             heaven
             .
             A
             Saviour
             that
             hath
             been
             on
             earth
             in
             flesh
             ;
             that
             hath
             died
             ,
             and
             rose
             ,
             and
             revived
             ,
             and
             is
             now
             in
             the
             possession
             of
             Blessedness
             ,
             is
             a
             great
             emboldner
             of
             our
             thoughts
             ,
             when
             we
             look
             towards
             another
             world
             ;
             which
             else
             we
             should
             think
             of
             with
             more
             doubting
             ,
             fearful
             and
             unwilling
             minds
             .
             To
             have
             a
             friend
             gone
             before
             us
             ,
             who
             is
             so
             Powerful
             ,
             so
             Good
             ,
             and
             hath
             made
             us
             his
             Interest
             ;
             to
             think
             that
             he
             is
             Lord
             of
             the
             world
             that
             we
             are
             going
             to
             ,
             and
             hath
             undertaken
             to
             receive
             us
             to
             himself
             when
             we
             go
             hence
             ,
             is
             a
             great
             reviving
             to
             our
             amazed
             ,
             fearful
             ,
             
             departing
             souls
             .
          
           
             §
             .
             22.
             
             
               And
               it
               is
               very
               congruous
               to
               the
               case
               of
               an
               afflicted
               persecuted
               people
               ,
               who
               are
               misrepresented
               and
               slandered
               in
               this
               world
               ,
               and
               suffer
               for
               the
               hopes
               of
               a
               better
               life
               ,
               to
               have
               a
               Saviour
               who
               is
               the
               judge
               of
               all
               the
               world
               ,
               to
               justifie
               them
               publickly
               before
               all
               ,
               and
               to
               cause
               their
               righteousness
               to
               shine
               as
               the
               
               light
               ,
               and
               to
               turn
               all
               their
               sufferings
               into
               endless
               joys
               .
            
          
           
             §
             .
             23.
             
             
               And
               it
               seemeth
               exceeding
               congruous
               to
               reason
               ,
               seeing
               that
               the
               Divine
               Essence
               is
               an
               inaccessible
               Light
               ,
               that
               we
               should
               for
               ever
               have
               a
            
             Mediator
             of
             Fruition
             ,
             
               as
               well
               as
               of
            
             Acquisition
             ,
             
               by
               whom
               the
               Deity
               may
               shine
               in
               communicated
               Glory
               and
               Love
               to
               us
               for
               evermore
               :
               and
               that
               God
               be
               for
               evermore
               eminently
               delighted
               and
               glorified
               in
               Him
               ,
               than
               in
               us
               ,
               as
               he
               excelleth
               us
               in
               dignity
               and
               all
               perfections
               ;
               even
               as
               in
               One
               Sun
               ,
               his
               Power
               and
               Glory
               is
               more
               demonstrated
               ,
               than
               in
               a
               world
               of
               Worms
               .
            
          
           
             
             Whether
             all
             these
             things
             be
             true
             or
             not
             ,
             I
             am
             further
             to
             enquire
             ;
             but
             I
             find
             now
             ,
             that
             they
             are
             very
             congruous
             to
             our
             condition
             ,
             and
             to
             Reason
             ;
             and
             that
             if
             they
             be
             so
             ,
             no
             man
             can
             deny
             ,
             but
             that
             there
             is
             wonderful
             Wisdom
             and
             Love
             to
             man
             in
             the
             design
             and
             execution
             :
             and
             that
             it
             is
             to
             man
             a
             very
             desirable
             thing
             that
             it
             should
             be
             so
             .
             And
             therefore
             that
             we
             should
             be
             exceeding
             willing
             to
             find
             any
             sound
             proof
             that
             it
             is
             so
             indeed
             ;
             though
             not
             with
             a
             willingness
             which
             shall
             corrupt
             and
             pervert
             our
             judgments
             by
             self-flattery
             ,
             but
             such
             as
             will
             only
             excite
             them
             to
             the
             wise
             and
             sober
             examination
             of
             the
             case
             .
          
           
             The
             EVIDENCES
             of
             the
             VERITY
             we
             shall
             next
             enquire
             after
             .
          
        
         
           
             CHAP.
             VI.
             Of
             the
             WITNESS
             of
             JESVS
             CHRIST
             ,
             or
             the
             demonstrative
             Evidence
             of
             his
             Verity
             and
             Authority
             .
          
           
             
             THough
             all
             that
             is
             said
             may
             be
             a
             reasonable
             preparative
             to
             faith
             ,
             it
             is
             more
             cogent
             evidence
             which
             is
             necessary
             to
             
             convince
             us
             ,
             that
             Jesus
             Christ
             is
             the
             Saviour
             of
             the
             world
             .
             That
             a
             man
             appearing
             like
             one
             of
             us
             ,
             is
             the
             Eternal
             Word
             of
             God
             incarnate
             ,
             is
             a
             thing
             which
             no
             man
             is
             bound
             to
             believe
             ,
             without
             very
             sound
             evidence
             to
             prove
             it
             .
             God
             hath
             made
             Reason
             essential
             to
             our
             Nature
             :
             it
             is
             not
             our
             weakness
             ,
             but
             our
             natural
             excellency
             ,
             and
             his
             Image
             on
             our
             nature
             .
             Therefore
             he
             never
             called
             us
             to
             renounce
             it
             ,
             and
             to
             lay
             it
             by
             :
             for
             we
             have
             no
             way
             to
             know
             Principles
             ,
             but
             by
             an
             Intellectual
             discerning
             them
             in
             their
             proper
             Evidence
             :
             and
             no
             way
             to
             know
             conclusions
             by
             ,
             but
             by
             a
             rational
             discerning
             their
             necessary
             connexion
             to
             those
             principles
             .
             If
             God
             would
             have
             us
             know
             without
             reason
             ,
             he
             would
             not
             have
             made
             us
             reasonable
             creatures
             :
             man
             hath
             no
             way
             of
             mental
             discerning
             or
             knowledge
             ,
             but
             by
             understanding
             things
             in
             their
             proper
             evidence
             :
             to
             know
             without
             this
             ,
             were
             to
             know
             without
             knowledge
             .
             Faith
             is
             an
             act
             or
             species
             of
             knowledge
             ,
             it
             is
             so
             far
             from
             being
             contrary
             to
             reason
             ,
             that
             it
             is
             but
             an
             act
             of
             cleared
             elevated
             reason
             :
             it
             is
             not
             an
             act
             of
             immediate
             intuition
             of
             God
             or
             Jesus
             Christ
             himself
             ;
             but
             a
             knowledge
             of
             the
             truth
             by
             the
             divine
             evidence
             of
             its
             certainty
             :
             they
             that
             wrangle
             against
             us
             ,
             for
             giving
             reason
             for
             our
             Religion
             ,
             seem
             to
             tell
             us
             ,
             that
             they
             have
             none
             for
             their
             own
             ;
             or
             else
             reprehend
             us
             for
             being
             men
             .
             If
             they
             had
             to
             do
             with
             them
             ,
             who
             make
             God
             to
             be
             but
             the
             
               Prime
               Reason
            
             ,
             would
             they
             say
             that
             Faith
             is
             something
             
               above
               Reason
            
             ,
             and
             therefore
             something
             
               above
               God
            
             ?
             I
             believe
             that
             our
             Reason
             or
             Intellection
             is
             far
             from
             being
             univocally
             the
             same
             thing
             with
             God's
             :
             but
             I
             believe
             that
             God
             is
             Intellection
             ,
             Reason
             or
             Wisdom
             eminenter
             ,
             though
             not
             formaliter
             :
             and
             that
             though
             the
             name
             be
             first
             used
             ,
             to
             signifie
             the
             lower
             
               derivative
               Reason
            
             of
             many
             ,
             yet
             we
             have
             no
             higher
             to
             express
             the
             
               Wisdom
               of
               God
            
             by
             ,
             nor
             better
             notion
             to
             apprehend
             it
             by
             ,
             than
             this
             which
             is
             its
             Image
             .
             I
             conclude
             therefore
             ,
             that
          
           
             §
             .
             1.
             
             
               The
               Christian
               Religion
               must
               be
               the
               most
               Rational
               in
               the
               world
               ,
               or
               that
               which
               hath
               the
               soundest
               reason
               for
               it
               ,
               if
               it
               be
               the
               truest
               .
               And
               the
               proof
               of
               it
               must
               be
               ,
               by
               producing
               the
               evidences
               of
               its
               truth
               .
            
          
           
             §
             .
             2.
             
             
               The
               evidence
               which
            
             Faith
             
               requireth
               is
               properly
               called
               Evidence
               of
               credibility
               .
            
          
           
             §
             .
             3.
             
             
               When
               we
               speak
               of
            
             Humane
             Faith
             ,
             
               as
               such
            
             ,
             Credibility
             
             
               is
               somewhat
               short
               of
               proper
            
             Certainty
             :
             
               but
               when
               we
               speak
               of
            
             Divine
             Faith
             ,
             (
             
               or
               a
            
             Belief
             of
             God
             )
             
               evidence
               of
            
             Credibility
             
               is
               evidence
               of
            
             Certainty
             .
          
           
             §
             .
             4.
             
             
               The
               great
               Witness
               of
               Jesus
               Christ
               ,
               or
               the
               demonstrative
               Evidence
               of
               his
               Verity
               and
               Authority
               ,
               was
               The
               HOLY
               SPIRIT
               .
            
          
           
             §
             .
             5.
             
             
               The
               Word
               or
               Doctrin
               of
               Jesus
               Christ
               ,
               hath
               four
               several
               infallible
               testimonies
               of
               God's
               Spirit
               ,
               which
               (
               though
               each
               of
               them
               alone
               is
               convincing
               ,
               yet
               )
               all
               together
               make
               up
               this
               one
               great
               Evidence
               :
               that
               is
               ,
            
             1.
             
             Antecedently
             .
             2.
             
             
               Constitutively
               or
               Inherently
            
             .
             3.
             
             
               Concomitantly
               ,
               and
            
             4.
             
             
               Subsequently
               :
               of
               which
               I
               shall
               speak
               in
               course
               .
            
          
           
             §
             .
             6.1
             .
             
               Antecedently
               the
            
             Spirit
             of
             Prophecy
             ,
             
               was
               a
               Witness
               to
               Jesus
               Christ
               .
            
          
           
             Under
             which
             I
             comprehend
             the
             prediction
             also
             of
             Types
             :
             He
             that
             was
             many
             hundred
             years
             before
             (
             yea
             ,
             
             from
             age
             to
             age
             )
             fore-told
             to
             come
             as
             the
             Messiah
             or
             Saviour
             ,
             by
             Divine
             prediction
             of
             Promises
             ,
             Prophesies
             and
             Types
             ,
             is
             certainly
             the
             true
             Messiah
             our
             Saviour
             :
             But
             Jesus
             Christ
             was
             so
             foretold
             :
             Ergo.
             —
          
           
             1.
             
             For
             Promises
             and
             Prophesies
             ,
             Gen.
             3.15
             .
             presently
             after
             the
             Fall
             of
             Adam
             ,
             God
             said
             ,
             
               [
               I
               will
               put
               enmity
               between
               thee
               and
               the
               woman
               ,
               and
               between
               thy
               seed
               and
               her
               seed
               :
               it
               shall
               bruise
               thy
               head
               ,
               and
               thou
               shalt
               bruise
               his
               heel
               .
               ]
            
             As
             it
             is
             certain
             that
             it
             was
             Satan
             principally
             ,
             and
             the
             Serpent
             but
             instrumentally
             ,
             that
             is
             spoken
             of
             as
             the
             deceiver
             of
             Eve
             ;
             so
             it
             is
             as
             plain
             ,
             that
             it
             was
             Satan
             and
             his
             wicked
             followers
             principally
             ,
             and
             the
             Serpent
             and
             its
             seed
             only
             as
             the
             instruments
             ,
             that
             are
             here
             meant
             in
             the
             condemnation
             .
             And
             that
             it
             is
             the
             seed
             of
             the
             woman
             ,
             by
             an
             excellency
             so
             called
             ,
             that
             is
             primarily
             here
             meant
             ,
             (
             and
             under
             him
             her
             natural
             seed
             secondarily
             )
             is
             proved
             not
             only
             by
             the
             Hebrew
             Masculine
             Gender
             ,
             but
             by
             the
             fulfilling
             of
             this
             Promise
             in
             the
             Expository
             effects
             ,
             and
             in
             other
             Promises
             to
             the
             like
             effect
             .
             The
             rest
             of
             the
             Promises
             and
             Prophesies
             to
             this
             purpose
             are
             so
             many
             ,
             that
             to
             recite
             them
             all
             would
             swell
             the
             Book
             too
             big
             ;
             and
             therefore
             I
             must
             suppose
             ,
             that
             the
             Reader
             perusing
             the
             Sacred
             Scripture
             it self
             ,
             
             will
             acquaint
             himself
             with
             them
             there
             :
             only
             a
             few
             I
             shall
             repeat
             .
          
           
             Gen.
             22.18
             .
             
               In
               thy
               seed
               shall
               all
               the
               Nations
               of
               the
               earth
               be
               blessed
               .
            
          
           
           
             Gen.
             49.10
             .
             
               The
               Scepter
               shall
               not
               depart
               from
               Judah
               ,
               nor
               a
               Law-giver
               from
               between
               his
               feet
               ,
               until
               Shiloh
               come
               .
            
          
           
             The
             whole
             second
             Psalm
             is
             a
             Prophecy
             of
             the
             Kingdom
             of
             Christ
             :
             
               Why
               do
               the
               heathen
               rage
               ,
               and
               the
               people
               imagine
               a
               vain
               thing
               :
               The
               Kings
               of
               the
               earth
               set
               themselves
               ,
               and
               the
               Rulers
               take
               counsel
               together
               against
               the
               Lord
               ,
               and
               against
               his
               Annointed
               ,
               &c.
               
               Yet
               have
               I
               set
               my
               King
               upon
               my
               holy
               hill
               of
               Sion
               .
               I
               will
               declare
               the
               decree
               ,
               the
               Lord
               hath
               said
               unto
               me
               ,
               Thou
               art
               my
               Son
               ,
               this
               day
               have
               I
               begotten
               thee
               :
               Ask
               of
               me
               ,
               and
               I
               will
               give
               thee
               the
               Heathen
               for
               thine
               inheritance
               ,
               and
               the
               uttermost
               parts
               of
               the
               earth
               for
               thy
               possession
               .
               Be
               wise
               therefore
               ,
               O
               ye
               Kings
               ,
               be
               learned
               ,
               ye
               Judges
               of
               the
               earth
               :
               serve
               the
               Lord
               with
               fear
               ,
               and
               rejoyce
               with
               trembling
               .
               Kiss
               the
               Son
               lest
               he
               be
               angry
               ,
               and
               ye
               perish
               ,
               &c.
               
            
          
           
             Psal
             .
             16.10
             .
             
               For
               thou
               wilt
               not
               leave
               my
               soul
               in
               hell
               ,
               neither
               wilt
               thou
               suffer
               thine
               holy
               one
               to
               see
               corruption
               .
            
          
           
             Psal
             .
             22.16
             ,
             17
             ,
             18.
             
             
               Dogs
               have
               compassed
               me
               :
               the
               assembly
               of
               the
               wicked
               have
               enclosed
               me
               :
               they
               pierced
               my
               hands
               and
               my
               feet
               :
               I
               may
               tell
               all
               my
               bones
               :
               they
               look
               and
               stare
               upon
               me
               :
               they
               part
               my
               garments
               among
               them
               ,
               and
               cast
               lots
               upon
               my
               vesture
               .
            
          
           
             Psal
             .
             69.21
             .
             
               They
               gave
               me
               also
               gall
               for
               my
               meat
               ,
               and
               in
               my
               thirst
               they
               gave
               me
               vinegar
               to
               drink
               .
            
          
           
             Isa
             .
             53.
             
             
               Who
               hath
               believed
               our
               report
               ▪
               and
               to
               whom
               is
               the
               arm
               of
               the
               Lord
               revealed
               ?
               for
               he
               shall
               grow
               up
               before
               him
               as
               a
               tender
               plant
               ,
               and
               as
               a
               root
               out
               of
               a
               dry
               ground
               ;
               he
               hath
               no
               form
               nor
               comeliness
               ;
               and
               when
               we
               shall
               see
               him
               ,
               there
               is
               no
               beauty
               that
               we
               should
               desire
               him
               :
               He
               is
               despised
               and
               rejected
               of
               men
               ,
               a
               man
               of
               sorrows
               and
               acquainted
               with
               grief
               ;
               and
               we
               hid
               as
               it
               were
               our
               faces
               from
               him
               :
               he
               was
               despised
               ,
               and
               we
               esteemed
               him
               not
               .
               Surely
               he
               hath
               born
               our
               griefs
               ,
               and
               carried
               our
               sorrows
               ;
               yet
               we
               did
               esteem
               him
               stricken
               ,
               smitten
               of
               God
               ,
               and
               afflicted
               .
               But
               he
               was
               wounded
               for
               our
               transgressions
               ,
               he
               was
               bruised
               for
               our
               iniquities
               ,
               the
               chastisement
               of
               our
               peace
               was
               upon
               him
               ,
               and
               with
               his
               stripes
               we
               are
               healed
               .
               All
               we
               like
               sheep
               have
               gone
               astray
               ,
               we
               have
               turned
               every
               one
               to
               his
               own
               way
               ,
               and
               the
               Lord
               hath
               laid
               on
               him
               the
               iniquity
               of
               us
               all
               .
               He
               was
               oppressed
               ,
               and
               he
               was
               afflicted
               ,
               yet
               he
               opened
               not
               his
               mouth
               :
               he
               is
               brought
               as
               a
               lamb
               to
               the
               slaughter
               ,
               and
               as
               a
               sheep
               before
               the
               shearers
               is
               dumb
               ,
               so
               he
               opened
               not
               his
               mouth
               .
               He
               was
               taken
               from
               prison
               ,
               and
               from
               judgment
               ,
               and
               who
               shall
               declare
               his
               generation
               .
               For
               
               he
               was
               cut
               off
               out
               of
               the
               land
               of
               the
               living
               ,
               for
               the
               transgression
               of
               my
               people
               was
               he
               stricken
               :
               and
               he
               made
               his
               grave
               with
               the
               wicked
               ,
               and
               with
               the
               rich
               in
               his
               death
               ;
               because
               he
               had
               done
               no
               violence
               ,
               nor
               was
               any
               deceit
               in
               his
               mouth
               .
               Yet
               it
               pleased
               the
               Lord
               to
               bruise
               him
               ,
               he
               hath
               put
               him
               to
               grief
               .
               When
               thou
               shalt
               make
               his
               soul
               an
               offering
               for
               sin
               ,
               he
               shall
               see
               his
               seed
               ,
               he
               shall
               prolong
               his
               days
               ,
               and
               the
               pleasure
               of
               the
               Lord
               shall
               prosper
               in
               his
               hand
               .
               He
               shall
               see
               of
               the
               travel
               of
               his
               soul
               ,
               and
               shall
               be
               satisfied
               ▪
               by
               his
               knowledge
               shall
               my
               righteous
               servant
               justifie
               many
               ,
               for
               he
               shall
               bear
               their
               iniquities
               .
               Therefore
               will
               I
               divide
               him
               a
               portion
               with
               the
               great
               ,
               and
               he
               shall
               divide
               the
               spoil
               with
               the
               strong
               :
               because
               he
               hath
               poured
               out
               his
               soul
               unto
               death
               ,
               and
               he
               was
               numbred
               with
               the
               transgressors
               ,
               and
               he
               bare
               the
               sin
               of
               many
               ,
               and
               made
               intercession
               for
               the
               transgressors
               .
            
          
           
             Isa
             .
             9.6
             .
             
               For
               unto
               us
               a
               Child
               is
               born
               ,
               unto
               us
               a
               Son
               is
               given
               :
               and
               the
               government
               shall
               be
               upon
               his
               shoulders
               :
               and
               his
               Name
               shall
               be
               called
               Wonderful
               ,
               Counsellor
               ,
               The
               mighty
               God
               ,
               The
               Everlasting
               Father
               ,
               the
               Prince
               of
               Peace
               :
               of
               the
               increase
               of
               his
               government
               and
               peace
               there
               shall
               be
               no
               end
               ,
               upon
               the
               Throne
               of
               David
               ,
               and
               upon
               his
               Kingdom
               ,
               to
               order
               it
               ,
               and
               to
               stablish
               it
               with
               judgement
               and
               with
               justice
               ,
               from
               henceforth
               even
               for
               ever
               .
               The
               zeal
               of
               the
               Lord
               of
               hosts
               will
               perform
               this
               .
            
          
           
             Isa
             .
             7.14
             .
             
               Behold
               a
               Virgin
               shall
               conceive
               and
               bear
               a
               Son
               ,
               and
               shall
               call
               his
               name
               Immanuel
               .
            
          
           
             Dan.
             9.24
             ,
             &c.
             
               Seventy
               weeks
               are
               determined
               upon
               thy
               people
               ,
               and
               upon
               thy
               holy
               City
               ,
               to
               finish
               the
               transgression
               ,
               and
               to
               make
               an
               end
               of
               sins
               ,
               and
               to
               make
               reconciliation
               for
               iniquity
               ,
               and
               to
               bring
               in
               everlasting
               righteousness
               ,
               and
               to
               seal
               up
               the
               Vision
               and
               Prophecy
               ,
               and
               to
               annoint
               the
               most
               Holy.
               Know
               therefore
               and
               understand
               ,
               that
               from
               the
               going
               forth
               of
               the
               commandment
               to
               restore
               and
               to
               build
               Jerusalem
               ,
               unto
               the
               Messiah
               the
               Prince
               ,
               shall
               be
               seven
               weeks
               and
               threescore
               and
               two
               weeks
               ;
               the
               street
               shall
               be
               built
               ,
               and
               the
               wall
               even
               in
               troublous
               times
               .
               And
               after
               threescore
               and
               two
               weeks
               shall
               Messiah
               be
               cut
               off
               ,
               but
               not
               for
               himself
               .
               And
               the
               people
               of
               the
               Prince
               that
               shall
               come
               ,
               shall
               destroy
               the
               City
               ,
               and
               the
               Sanctuary
               ,
               and
               the
               end
               thereof
               shall
               be
               with
               a
               floud
               ,
               and
               unto
               the
               end
               of
               the
               war
               desolations
               are
               determined
               .
               And
               he
               shall
               confirm
               the
               Covenant
               with
               many
               for
               one
               week
               :
               and
               in
               the
               midst
               of
               the
               week
               he
               shall
               cause
               the
               sacrifice
               and
               the
               oblation
               to
               cease
               ,
               and
               for
               the
               over-spreading
               of
               
               abomination
               he
               shall
               make
               it
               desolate
               ,
               even
               until
               the
               consummation
               ,
               and
               that
               determined
               be
               poured
               upon
               the
               desolate
               .
            
          
           
             Mal.
             3.1
             ,
             2
             ,
             3.
             
             
               Behold
               I
               will
               send
               my
               messenger
               ,
               and
               he
               shall
               prepare
               the
               way
               before
               me
               ;
               and
               the
               Lord
               whom
               ye
               seek
               shall
               suddenly
               come
               to
               his
               Temple
               ,
               even
               the
               Messenger
               of
               the
               Covenant
               whom
               ye
               delight
               in
               ;
               behold
               ,
               he
               shall
               come
               ,
               saith
               the
               Lord
               of
               hosts
               :
               But
               who
               may
               abide
               the
               day
               of
               his
               coming
               ,
               and
               who
               shall
               stand
               when
               he
               appeareth
               ?
               For
               he
               is
               like
               a
               Refiners
               fire
               ,
               and
               like
               Fullers
               sope
               ,
               and
               he
               shall
               sit
               as
               a
               refiner
               and
               purifier
               of
               silver
               ,
               &c.
               
            
          
           
             I
             omit
             the
             rest
             to
             avoid
             prolixity
             .
             There
             is
             scarce
             any
             passage
             of
             the
             Birth
             ,
             Life
             ,
             Sufferings
             ,
             Death
             ,
             Resurrection
             ,
             Ascension
             or
             Glory
             of
             our
             Saviour
             ,
             which
             are
             not
             particularly
             prophesied
             of
             in
             the
             Old
             Testament
             ;
             but
             nothing
             so
             copiously
             as
             his
             Righteousness
             and
             his
             Kingdom
             .
             The
             Prophesie
             of
             Isaiah
             is
             full
             of
             such
             ,
             and
             is
             but
             a
             Prophetical
             Gospel
             .
          
           
             To
             these
             must
             be
             adjoyned
             the
             Prophetical
             Types
             ,
             even
             the
             
               typical
               Persons
            
             ,
             and
             the
             
               typical
               Ordinances
               and
               Actions
            
             .
             It
             would
             be
             too
             long
             to
             open
             ,
             how
             his
             sufferings
             from
             the
             malignant
             world
             was
             typified
             in
             the
             Death
             of
             Abel
             ,
             and
             the
             attempted
             oblation
             of
             Isaac
             ,
             and
             the
             selling
             of
             Joseph
             .
             And
             his
             work
             of
             Salvation
             ,
             in
             Noah
             ,
             and
             his
             preserved
             Ark
             and
             Family
             :
             And
             his
             Paternity
             as
             to
             Believers
             ,
             in
             Abraham
             :
             And
             his
             Kingly
             conduct
             and
             deliverance
             of
             the
             Church
             ,
             by
             Moses
             and
             his
             deliverance
             of
             the
             Israelites
             from
             Egypt
             ,
             and
             conduct
             of
             them
             in
             the
             Wilderness
             ;
             and
             by
             Joshua's
             victorious
             bringing
             them
             into
             the
             Land
             of
             Promise
             :
             His
             Reign
             and
             Kingdom
             by
             David
             ,
             and
             his
             building
             of
             the
             Church
             by
             Solomon
             ,
             and
             his
             Priesthood
             by
             Aaron
             and
             his
             Successors
             ,
             &c.
             
          
           
             And
             it
             would
             take
             up
             a
             just
             volume
             to
             open
             all
             the
             
               typical
               Ordinances
            
             and
             Actions
             ,
             which
             prefigured
             Christ
             :
             
             from
             the
             institution
             of
             Circumcision
             ,
             and
             the
             Passover
             or
             Paschal
             Lamb
             ,
             to
             the
             end
             of
             all
             the
             Mosaical
             Ceremonies
             ,
             Christ
             is
             the
             signification
             and
             the
             end
             of
             all
             .
             I
             will
             only
             crave
             your
             consideration
             of
             the
             custom
             of
             Sacrificing
             in
             the
             general
             :
             it
             came
             into
             the
             world
             immediately
             upon
             mans
             sin
             :
             we
             find
             Cain
             and
             Abel
             ,
             the
             two
             first
             persons
             born
             into
             the
             world
             ,
             employed
             in
             it
             .
             From
             thence
             to
             this
             day
             it
             hath
             continued
             (
             in
             doctrin
             ,
             though
             the
             practice
             be
             restrained
             )
             with
             the
             Jews
             :
             it
             was
             no
             peculiar
             Ceremony
             of
             their
             Law
             ,
             but
             hath
             
             been
             commonly
             exercised
             by
             almost
             all
             Nations
             through
             the
             world
             ,
             both
             
               Greeks
               ,
               Romans
            
             and
             Barbarians
             .
             And
             it
             yet
             continueth
             in
             most
             countries
             of
             the
             Heathens
             ,
             where
             the
             Doctrin
             of
             Christ
             hath
             not
             abolished
             it
             ,
             as
             it
             hath
             done
             both
             with
             the
             Christians
             and
             Mahometans
             .
             (
             For
             the
             Mahometans
             borrow
             the
             confession
             of
             one
             God
             ,
             and
             the
             rejection
             of
             Idols
             and
             Sacrifices
             originally
             from
             the
             Christians
             .
             )
             Now
             I
             must
             confess
             ,
             that
             I
             am
             not
             able
             to
             satisfie
             my self
             of
             the
             original
             and
             universality
             of
             the
             custom
             of
             Sacrificing
             ,
             upon
             any
             reasons
             ,
             but
             those
             of
             the
             Christians
             :
             either
             it
             was
             a
             prophetical
             promissory
             institution
             of
             God
             himself
             ,
             to
             lapsed
             Adam
             ,
             to
             point
             him
             to
             a
             Saviour
             ,
             the
             second
             Adam
             ;
             or
             else
             it
             must
             be
             from
             the
             Law
             of
             Nature
             ,
             or
             else
             it
             is
             from
             some
             other
             positive
             Institution
             ,
             or
             else
             it
             must
             be
             an
             universal
             Errour
             .
             There
             can
             no
             fifth
             way
             that
             is
             probable
             be
             imagined
             .
             And
             ,
             1.
             
             I
             am
             not
             able
             to
             see
             that
             the
             meer
             Light
             or
             Law
             of
             Nature
             should
             be
             the
             original
             cause
             ;
             for
             then
             it
             would
             be
             all
             mens
             duty
             still
             :
             and
             what
             reason
             can
             Nature
             give
             us
             to
             judge
             ,
             that
             God
             is
             delighted
             in
             the
             bloud
             and
             pain
             of
             the
             innocent
             bruits
             ?
             or
             that
             the
             killing
             and
             offering
             of
             them
             should
             be
             any
             satisfaction
             to
             his
             justice
             for
             our
             sins
             ,
             or
             any
             rational
             means
             to
             avert
             his
             judgments
             ,
             or
             procure
             our
             forgiveness
             ?
             If
             it
             be
             said
             that
             [
             It
             was
             but
             a
             ceremonial
             confession
             ,
             that
             we
             our selves
             deserve
             death
             ,
             as
             that
             creature
             suffered
             it
             ]
             I
             answer
             ,
             Confession
             is
             indeed
             due
             from
             us
             by
             the
             Law
             of
             Nature
             ;
             but
             the
             question
             is
             ,
             of
             the
             killing
             of
             the
             poor
             beasts
             ,
             and
             offering
             them
             in
             sacrifice
             .
             If
             the
             exercise
             of
             our
             own
             penitence
             by
             confession
             were
             all
             ,
             that
             might
             be
             done
             as
             well
             without
             the
             creatures
             bloud
             and
             death
             .
             What
             is
             it
             that
             this
             addeth
             to
             a
             penitent
             confession
             ?
             and
             why
             was
             the
             
               oblation
               to
               God
            
             contained
             in
             the
             Sacrifice
             ?
             If
             you
             say
             ,
             that
             the
             life
             of
             bruits
             is
             not
             so
             regardable
             ,
             but
             that
             we
             take
             it
             away
             for
             our
             daily
             food
             ;
             I
             answer
             ,
             It
             s
             true
             ,
             that
             it
             is
             allowed
             us
             for
             the
             maintenance
             of
             our
             lives
             ;
             but
             yet
             it
             is
             not
             to
             be
             cast
             away
             in
             vain
             ,
             nor
             is
             God
             to
             be
             represented
             as
             one
             that
             doth
             delight
             in
             bloud
             :
             And
             the
             common
             sense
             of
             all
             the
             world
             in
             their
             sacrificing
             hath
             been
             ,
             that
             besides
             the
             confession
             of
             their
             own
             desert
             ,
             there
             is
             somewhat
             in
             it
             to
             appease
             God's
             displeasure
             ;
             and
             none
             that
             I
             ever
             read
             of
             did
             take
             it
             for
             a
             meer
             confessing
             sign
             or
             action
             .
             If
             it
             be
             said
             ,
             that
             they
             did
             it
             to
             signifie
             their
             
             homage
             to
             God
             ;
             I
             answer
             ,
             Why
             then
             did
             they
             not
             offer
             him
             only
             the
             
               living
               creature
            
             rather
             than
             the
             dead
             ?
             all
             took
             it
             to
             be
             a
             propitiatory
             action
             .
             And
             if
             there
             had
             been
             an
             aptitude
             in
             this
             sign
             to
             betoken
             our
             penitent
             confession
             only
             ,
             yet
             when
             God
             knoweth
             our
             confessions
             as
             well
             without
             it
             ,
             and
             when
             the
             tongue
             is
             made
             the
             natural
             instrument
             to
             express
             the
             mind
             ,
             and
             there
             are
             variety
             of
             other
             signs
             ,
             it
             is
             incredible
             that
             all
             the
             world
             should
             ever
             (
             even
             so
             early
             )
             hit
             upon
             this
             
               one
               strange
               way
            
             of
             expression
             ,
             without
             some
             special
             revelation
             or
             command
             of
             God.
             
          
           
             2.
             
             And
             it
             cannot
             be
             said
             with
             any
             credibility
             ,
             that
             God
             made
             any
             other
             revelation
             of
             his
             will
             ,
             to
             the
             world
             for
             Sacrificing
             ,
             beside
             what
             is
             made
             in
             Nature
             ,
             and
             
               in
               holy
               Scripture
            
             :
             for
             who
             ever
             dreamt
             of
             such
             a
             thing
             ?
             or
             hath
             delivered
             us
             any
             such
             revelation
             ,
             and
             told
             us
             when
             ,
             and
             to
             whom
             ,
             and
             how
             it
             was
             made
             ?
          
           
             3.
             
             And
             it
             is
             not
             credible
             that
             it
             was
             taken
             up
             erroneously
             by
             all
             the
             world
             ,
             as
             their
             vices
             or
             superstitions
             are
             :
             for
             though
             it
             is
             past
             question
             that
             error
             hath
             caused
             the
             abuse
             of
             it
             through
             the
             world
             ,
             yet
             for
             the
             
               thing
               it self
            
             there
             is
             no
             probability
             of
             such
             an
             original
             .
             For
             what
             can
             we
             imagin
             should
             induce
             men
             to
             it
             ,
             and
             make
             all
             Nations
             (
             how
             various
             soever
             their
             Idols
             are
             )
             to
             agree
             in
             this
             way
             of
             worshipping
             and
             propitiating
             them
             ?
             There
             is
             nothing
             of
             sensuality
             in
             it
             ,
             that
             by
             gratifying
             a
             lust
             of
             the
             flesh
             ,
             might
             have
             such
             an
             universal
             effect
             ?
             And
             it
             must
             be
             some
             universal
             Light
             ,
             or
             some
             universal
             Lust
             or
             Interest
             ,
             that
             must
             cause
             such
             an
             universal
             concord
             .
             Nay
             ,
             on
             the
             contrary
             you
             shall
             find
             that
             Tradition
             ,
             and
             the
             custom
             of
             their
             Fore-fathers
             ,
             is
             the
             common
             argument
             pleaded
             for
             sacrificing
             through
             all
             the
             world
             ,
             even
             in
             the
             Ancients
             Historical
             reports
             of
             it
             .
          
           
             4.
             
             Therefore
             it
             remaineth
             ,
             very
             probable
             at
             least
             ,
             that
             they
             received
             it
             indeed
             by
             
               tradition
               from
               their
               fore-fathers
            
             :
             and
             that
             could
             be
             from
             none
             originally
             but
             the
             universal
             progenitor
             of
             mankind
             ,
             who
             was
             capable
             of
             conveying
             it
             to
             all
             his
             posterity
             ,
             (
             for
             no
             History
             mentioneth
             any
             later
             original
             nor
             could
             any
             later
             than
             Adam
             or
             Noah
             have
             made
             it
             so
             universal
             .
             )
             And
             no
             man
             can
             imagine
             why
             God
             should
             institute
             it
             ,
             if
             it
             were
             not
             to
             intimate
             the
             translating
             of
             our
             punishment
             into
             our
             Redeemer
             ,
             and
             to
             point
             us
             to
             the
             
               great
               Sacrifice
            
             
             which
             is
             truly
             propitiatory
             ,
             and
             is
             the
             great
             demonstration
             of
             his
             Justice
             ,
             who
             in
             Mercy
             doth
             forgive
             .
          
           
             §
             .
             7.
             
             II.
             
               The
               second
               Witness
               of
               the
               Spirit
               ,
               which
               is
               inherent
               and
               constitutive
               to
               the
               Gospel
               of
               Christ
               ,
               is
               that
               image
               of
               God
               ,
               the
               unimitable
               character
               of
               Divinity
               ,
               which
               by
               the
               holy
               Spirit
               is
               put
               into
               the
               doctrin
               of
               Christ
               ,
               as
               the
               very
               life
               or
               soul
               of
               it
               ,
               (
               together
               with
               the
               same
               on
               the
               pattern
               of
               his
               own
               life
               .
               )
            
          
           
             1.
             
             On
             
               Christ
               himself
            
             ,
             the
             unimitable
             Image
             of
             God
             in
             his
             Perfection
             ,
             is
             a
             testimony
             of
             his
             veracity
             :
             (
             which
             I
             ascribe
             to
             the
             holy
             Spirit
             ,
             as
             the
             ultimate
             Operator
             in
             the
             Trinity
             ,
             even
             that
             holy
             Spirit
             by
             which
             he
             was
             conceived
             ,
             and
             which
             fell
             upon
             him
             at
             his
             Baptism
             ,
             and
             which
             ,
             Matth.
             12.
             his
             enemies
             did
             blaspheme
             )
             Many
             men
             have
             so
             lived
             ,
             that
             no
             notable
             sin
             of
             commission
             hath
             been
             found
             or
             observed
             in
             them
             by
             the
             world
             at
             a
             distance
             .
             But
             the
             most
             vertuous
             ,
             except
             Christ
             ,
             was
             never
             without
             discernable
             infirmities
             ,
             and
             sins
             of
             omission
             .
             No
             man
             ever
             convicted
             him
             of
             any
             sin
             ,
             either
             in
             word
             or
             deed
             ;
             His
             obedience
             to
             the
             Law
             of
             God
             was
             every
             way
             perfect
             ,
             He
             was
             the
             most
             excellent
             Representative
             of
             the
             Divine
             Perfections
             :
             
             The
             Omnipotency
             of
             God
             appeared
             in
             his
             Miracles
             ;
             The
             Wisdom
             of
             God
             in
             his
             holy
             Doctrin
             ;
             and
             the
             Love
             of
             God
             in
             his
             matchless
             expressions
             of
             Love
             ,
             and
             in
             all
             the
             Holiness
             of
             his
             life
             .
             He
             was
             so
             far
             from
             pride
             ,
             worldliness
             ,
             sensuality
             ,
             malice
             ,
             impatiency
             ,
             or
             any
             sin
             ,
             that
             the
             world
             had
             never
             such
             a
             pattern
             of
             self-denial
             ,
             humility
             ,
             contempt
             of
             all
             the
             wealth
             and
             honours
             of
             the
             world
             ,
             charity
             ,
             meekness
             ,
             patience
             ,
             &c.
             as
             in
             him
             .
             He
             obeyed
             his
             Father
             to
             the
             death
             .
             He
             healed
             mens
             bodies
             ,
             and
             shewed
             his
             pity
             to
             their
             souls
             ,
             and
             opened
             the
             way
             of
             life
             even
             to
             his
             
             enemies
             :
             He
             instructed
             the
             ignorant
             ,
             and
             preached
             repentance
             to
             the
             impenitent
             ,
             and
             suffered
             patiently
             the
             unthankful
             requitals
             of
             them
             that
             rendred
             him
             evil
             for
             good
             .
             He
             endured
             patiently
             to
             be
             reviled
             ,
             scorned
             ,
             buffeted
             ,
             spit
             upon
             ,
             crowned
             with
             thorns
             ,
             nailed
             to
             a
             cross
             ,
             and
             put
             to
             death
             ;
             and
             this
             upon
             the
             false
             accusation
             and
             imputation
             of
             being
             an
             evil
             doer
             :
             In
             a
             word
             ,
             He
             was
             perfect
             ,
             and
             sinless
             ,
             and
             manifested
             first
             all
             that
             obedience
             and
             holiness
             in
             his
             life
             ,
             which
             he
             put
             into
             his
             Laws
             ,
             and
             prescribed
             unto
             others
             :
             And
             such
             Perfection
             is
             inseparable
             from
             Veracity
             .
          
           
             Obj.
             
               How
               know
               we
               what
               faults
               he
               might
               have
               ,
               which
               come
               not
               to
               our
               knowledge
               ?
            
          
           
             Answ
             .
             1.
             
             You
             may
             see
             by
             his
             enemies
             accusations
             ,
             partly
             what
             he
             was
             free
             from
             ,
             when
             you
             see
             all
             that
             malice
             could
             invent
             to
             charge
             him
             with
             .
             2.
             
             If
             the
             Narrative
             of
             his
             Life
             in
             the
             Gospel
             have
             that
             evident
             proof
             ,
             which
             I
             shall
             anon
             produce
             ,
             there
             can
             remain
             no
             doubt
             of
             the
             perfect
             holiness
             and
             innocency
             of
             Christ
             in
             his
             Person
             and
             his
             Life
             .
          
           
             Object
             .
             
               We
               find
               him
               accused
               of
               many
               crimes
               ,
               as
               of
               being
               a
               gluttonous
               person
               ,
               and
               a
               Wine-bibber
               ;
               of
               blasphemy
               ,
               and
               impiety
               ,
               and
               treason
               .
            
          
           
             Answ
             .
             The
             very
             accusations
             are
             such
             as
             shew
             their
             falshood
             ,
             and
             his
             innocency
             .
             He
             is
             called
             a
             
               gluttonous
               person
            
             ,
             and
             a
             Wine-bibber
             ,
             because
             he
             did
             eat
             and
             drink
             as
             other
             men
             in
             temperance
             and
             sobriety
             ,
             and
             did
             not
             tie
             himself
             to
             a
             wilderness
             life
             of
             austerity
             ,
             in
             total
             abstinence
             from
             common
             meats
             and
             wine
             ,
             as
             
               John
               Baptist
            
             did
             ,
             and
             as
             they
             thought
             he
             that
             professed
             extraordinary
             sanctity
             should
             have
             done
             .
             They
             accused
             him
             of
             eating
             
               with
               publicans
               and
               sinners
            
             ,
             because
             he
             went
             to
             them
             as
             a
             Physician
             to
             heal
             their
             souls
             ,
             and
             lived
             a
             sociable
             charitable
             life
             ,
             and
             did
             not
             observe
             the
             Laws
             of
             proud
             Pharisaical
             separation
             .
             They
             accused
             him
             of
             blasphemy
             and
             treason
             ,
             for
             saying
             the
             truth
             ,
             that
             he
             was
             the
             
               Son
               of
               God
            
             ,
             and
             the
             
               King
               of
               Israel
            
             :
             And
             of
             impiety
             ,
             for
             talking
             of
             
               pulling
               down
               the
               Temple
            
             ,
             when
             he
             did
             but
             prophesie
             of
             his
             own
             death
             and
             resurrection
             .
             And
             this
             was
             all
             that
             malice
             had
             to
             say
             .
          
           
             Object
             .
             
               He
               carried
               himself
               contemptuously
               to
               Magistrates
               :
               He
               called
            
             Herod
             
               the
               King
               ,
               [
               That
               Fox
               ]
               The
               Scribes
               and
               Pharisees
               he
               railed
               at
               ,
               and
               called
               them
               hypocrites
               ,
               painted
               sepulchres
               ,
               
               a
               generation
               of
               vipers
               ,
               &c.
               
               When
               he
               was
               called
               to
               answer
               whether
               they
               should
               pay
               tribute
               to
            
             Cesar
             ,
             
               he
               doth
               but
               put
               off
               the
               resolution
               by
               ambiguity
               ,
               instead
               of
               an
               open
               exhorting
               them
               to
               obedience
               ,
               and
               saith
               ,
            
             [
             
               Give
               to
            
             Caesar
             
               the
               things
               that
               are
            
             Caesars
             .
             ]
             
               And
               when
               he
               was
               called
               to
               for
               tribute
               for
               him
               ,
               he
               payeth
               it
               but
               as
               a
               way
               to
               avoid
               offence
               ,
               having
               pleaded
               first
               his
               own
               immunity
               .
            
          
           
             Answ
             .
             1.
             
             His
             speeches
             of
             Herod
             and
             the
             Scribes
             and
             Pharisees
             are
             not
             revilings
             ,
             but
             a
             free
             and
             just
             reprehension
             of
             their
             sin
             :
             which
             being
             done
             by
             God's
             commission
             ,
             and
             in
             his
             Name
             ,
             and
             for
             his
             cause
             ,
             is
             no
             more
             to
             be
             called
             reviling
             ,
             than
             an
             arrest
             of
             a
             Felon
             or
             Traitor
             in
             the
             Kings
             name
             ,
             or
             an
             accusation
             put
             in
             against
             him
             for
             his
             crimes
             ,
             should
             be
             so
             called
             .
             God
             will
             not
             forbear
             damning
             impenitent
             rebels
             ,
             though
             they
             call
             it
             cruelty
             ;
             nor
             will
             he
             forbear
             the
             reprehension
             and
             shaming
             of
             their
             villanies
             ,
             though
             they
             call
             it
             railing
             ;
             nor
             will
             he
             flatter
             proud
             rebellious
             dust
             ,
             though
             they
             call
             flattery
             a
             necessary
             civility
             ;
             nor
             will
             he
             give
             leave
             to
             his
             Messengers
             to
             leave
             sin
             in
             honour
             ,
             and
             to
             let
             the
             proud
             do
             what
             their
             list
             ,
             and
             quietly
             damn
             themselves
             and
             others
             ,
             without
             plain
             reproof
             ,
             though
             it
             be
             called
             unreverent
             sawciness
             or
             sedition
             .
             2.
             
             And
             he
             that
             considereth
             how
             little
             Title
             Caesar
             had
             to
             the
             Kingdom
             of
             the
             Jews
             ,
             and
             that
             the
             sword
             alone
             is
             a
             better
             proof
             of
             force
             and
             strength
             ,
             than
             of
             Authority
             ,
             and
             is
             a
             Plea
             which
             an
             Usurper
             may
             have
             on
             his
             side
             ,
             will
             rather
             praise
             the
             submission
             and
             peaceableness
             of
             Christ
             ,
             than
             blame
             him
             as
             disloyal
             .
             But
             for
             the
             doctrin
             of
             Obedience
             in
             general
             ,
             who
             hath
             ever
             taught
             it
             more
             plainly
             and
             pressingly
             ,
             than
             Christ
             and
             his
             Apostles
             ?
          
           
             2.
             
             The
             Gospel
             or
             doctrin
             of
             Christ
             it self
             also
             ,
             hath
             the
             very
             Image
             and
             Superscription
             of
             God
             ,
             I
             will
             not
             say
             ,
             imprinted
             on
             it
             ,
             for
             that
             is
             too
             little
             ,
             but
             
               intrinsecally
               animating
            
             and
             constituting
             it
             ,
             which
             is
             apparent
             in
             the
             Matter
             ,
             and
             the
             Method
             ,
             and
             the
             Stile
             .
          
           
             1.
             
             The
             Matter
             and
             Design
             containeth
             the
             most
             wonderful
             expression
             of
             the
             
               Wisdom
               of
               God
            
             ,
             that
             ever
             was
             made
             to
             man
             on
             earth
             .
             All
             is
             mysterious
             ,
             yet
             admirably
             fit
             ,
             consistent
             and
             congruous
             ,
             as
             is
             before
             declared
             .
             That
             a
             world
             which
             is
             visibly
             and
             undeniably
             fallen
             into
             wickedness
             :
             and
             misery
             ,
             should
             have
             a
             Redeemer
             ,
             Saviour
             and
             Mediator
             towards
             
             God!
             That
             he
             should
             be
             one
             that
             is
             near
             enough
             to
             God
             and
             unto
             us
             ,
             and
             hath
             the
             nature
             of
             both
             :
             that
             he
             should
             be
             the
             second
             Adam
             ,
             the
             Root
             of
             the
             Redeemed
             and
             Regenerate
             :
             that
             God
             should
             give
             all
             mercy
             from
             himself
             ,
             from
             his
             own
             bounty
             and
             fulness
             ,
             and
             not
             as
             unwilling
             be
             perswaded
             to
             it
             by
             another
             ;
             and
             therefore
             that
             the
             Redeemer
             be
             not
             any
             Angel
             or
             intermediate
             person
             ,
             but
             
               God
               himself
            
             :
             that
             thus
             God
             come
             nearer
             unto
             man
             ,
             who
             is
             revolted
             from
             him
             ,
             to
             draw
             up
             man
             again
             to
             Him
             :
             that
             he
             lose
             not
             the
             world
             ,
             and
             yet
             do
             not
             violate
             his
             governing
             Justice
             :
             that
             he
             be
             so
             merciful
             ,
             as
             not
             to
             be
             unrighteous
             ,
             nor
             permit
             his
             Laws
             and
             Government
             to
             be
             despised
             ;
             and
             yet
             so
             just
             ,
             as
             to
             save
             the
             penitent
             renewed
             souls
             :
             that
             he
             give
             man
             a
             new
             Law
             and
             conditions
             of
             salvation
             ,
             suitable
             to
             his
             lapsed
             guilty
             state
             ;
             and
             leave
             him
             not
             under
             a
             Law
             and
             conditions
             ,
             which
             were
             fitted
             to
             the
             innocent
             :
             that
             he
             revealed
             himself
             to
             the
             apostate
             world
             in
             that
             way
             ,
             which
             only
             is
             fit
             for
             their
             recovery
             ,
             that
             is
             ,
             in
             his
             admirable
             love
             and
             goodness
             ,
             that
             so
             love
             might
             win
             our
             love
             ,
             and
             attract
             those
             hearts
             ,
             which
             under
             guilt
             and
             the
             terrors
             of
             condemning
             justice
             would
             never
             have
             been
             brought
             to
             love
             him
             :
             that
             guilty
             souls
             have
             such
             evidence
             of
             God's
             reconciliation
             to
             encourage
             them
             ,
             to
             expect
             his
             pardon
             ,
             and
             to
             come
             to
             him
             with
             joy
             and
             boldness
             in
             their
             addresses
             ;
             having
             a
             Mediator
             to
             trust
             in
             ,
             
             and
             his
             Sacrifice
             ,
             Merits
             ,
             and
             acceptable
             Name
             ,
             to
             plead
             with
             God
             :
             that
             Justice
             and
             Mercy
             are
             so
             admirably
             conjoyned
             in
             these
             effects
             :
             that
             Satan
             ,
             and
             the
             world
             ,
             and
             death
             ,
             should
             be
             so
             conquered
             ,
             in
             a
             suffering
             way
             ,
             and
             man
             have
             so
             perfect
             a
             pattern
             to
             imitate
             ,
             for
             self-denial
             ,
             humility
             ,
             contempt
             of
             honour
             ,
             wealth
             and
             life
             ,
             and
             exact
             obedience
             ,
             and
             resignation
             to
             the
             will
             of
             God
             ,
             with
             perfect
             love
             to
             God
             and
             man
             :
             that
             the
             world
             should
             be
             under
             such
             an
             universal
             Administrator
             ,
             and
             the
             Church
             be
             all
             united
             in
             such
             a
             Head
             ;
             and
             have
             one
             in
             their
             nature
             that
             hath
             risen
             from
             the
             dead
             ,
             to
             be
             in
             possession
             of
             the
             glory
             which
             they
             are
             going
             to
             ,
             and
             thence
             to
             send
             down
             his
             Spirit
             to
             sanctifie
             them
             ,
             and
             fit
             them
             for
             Heaven
             ;
             and
             afterward
             to
             be
             their
             Judge
             ,
             and
             to
             receive
             them
             unto
             blessedness
             :
             and
             that
             sinners
             now
             be
             not
             condemned
             meerly
             for
             want
             of
             innocency
             ,
             but
             for
             rejecting
             the
             grace
             and
             mercy
             which
             would
             have
             saved
             them
             :
             that
             we
             
             have
             all
             this
             taught
             us
             by
             a
             Messenger
             from
             Heaven
             ,
             
             and
             a
             perfect
             rule
             of
             life
             delivered
             to
             us
             by
             him
             ,
             and
             all
             this
             sealed
             by
             a
             Divine
             attestation
             :
             that
             this
             doctrin
             is
             suited
             to
             the
             capacity
             of
             the
             weakest
             ,
             and
             yet
             so
             mysterious
             as
             to
             exercise
             the
             strongest
             wits
             :
             and
             is
             delivered
             to
             us
             ,
             not
             by
             an
             imposing
             force
             ,
             but
             by
             the
             exhortations
             and
             perswasions
             of
             men
             like
             our selves
             ,
             commissioned
             to
             open
             the
             evidences
             of
             truth
             and
             necessity
             in
             the
             Gospel
             :
             All
             this
             is
             no
             less
             than
             the
             Image
             and
             wonderful
             effect
             of
             the
             
               Wisdom
               of
               God.
            
             
          
           
             And
             his
             Goodness
             and
             Love
             is
             as
             resplendent
             in
             it
             all
             :
             for
             this
             is
             the
             effect
             of
             the
             whole
             design
             ,
             to
             set
             up
             a
             Glass
             in
             the
             work
             of
             our
             Redemption
             ,
             in
             which
             God's
             Love
             and
             Goodness
             should
             be
             as
             wonderfully
             represented
             to
             mankind
             ,
             as
             his
             Power
             was
             in
             the
             works
             of
             Creation
             .
             Here
             sinful
             man
             is
             saved
             by
             a
             means
             which
             he
             never
             thought
             of
             or
             desired
             :
             he
             is
             fetch'd
             up
             from
             the
             gates
             of
             hell
             ;
             redeemed
             from
             the
             Sentence
             of
             the
             righteous
             violated
             Law
             of
             God
             ,
             and
             the
             execution
             of
             his
             Justice
             :
             The
             Eternal
             Word
             so
             condescendeth
             to
             man
             in
             the
             assumption
             of
             our
             nature
             ,
             as
             that
             the
             greatness
             of
             the
             love
             and
             mercy
             ,
             incomprehensible
             to
             man
             ,
             becomes
             the
             greatest
             difficulty
             to
             our
             belief
             .
             He
             revealeth
             to
             us
             the
             things
             of
             the
             world
             above
             ,
             and
             bringeth
             life
             and
             immortality
             to
             light
             :
             He
             dwelleth
             with
             men
             ;
             He
             converseth
             with
             the
             meanest
             :
             He
             preacheth
             the
             glad
             tidings
             of
             Salvation
             to
             the
             world
             :
             He
             refuseth
             not
             such
             familiarity
             with
             the
             poorest
             or
             the
             worst
             ,
             as
             is
             needful
             to
             their
             cure
             :
             He
             spendeth
             his
             time
             in
             doing
             good
             ,
             and
             healing
             all
             manner
             of
             bodily
             diseases
             :
             He
             refuseth
             the
             honours
             and
             riches
             of
             the
             world
             ,
             and
             the
             pleasures
             of
             the
             flesh
             ,
             to
             work
             out
             our
             salvation
             :
             He
             beareth
             the
             ingratitude
             and
             abuse
             of
             sinners
             ,
             and
             endureth
             to
             be
             scorned
             ,
             buffeted
             ,
             spit
             upon
             ,
             tormented
             and
             crucified
             by
             those
             ,
             to
             whom
             he
             had
             done
             no
             greater
             wrong
             than
             to
             seek
             their
             salvation
             :
             He
             maketh
             himself
             a
             Sacrifice
             for
             sin
             ,
             to
             shew
             the
             world
             what
             sin
             deserved
             ,
             and
             to
             save
             them
             from
             the
             deserved
             punishment
             .
             God
             had
             at
             first
             decreed
             and
             declared
             ,
             that
             death
             should
             be
             the
             punishment
             of
             sin
             :
             and
             Satan
             had
             maliciously
             drawn
             man
             to
             it
             ,
             by
             contradicting
             this
             threatning
             of
             God
             ,
             and
             making
             man
             believe
             that
             God
             would
             falsifie
             his
             word
             ,
             and
             that
             he
             did
             envy
             man
             the
             felicity
             of
             his
             advancement
             to
             be
             liker
             God
             in
             knowledge
             :
             And
             now
             
             Christ
             will
             first
             justifie
             the
             truth
             and
             righteousness
             of
             God
             ,
             and
             will
             demonstrate
             himself
             by
             dying
             in
             our
             stead
             ,
             that
             death
             is
             indeed
             the
             wages
             of
             sin
             ;
             and
             will
             shew
             the
             world
             ,
             that
             God
             is
             so
             far
             from
             envying
             their
             felicity
             ,
             that
             he
             will
             purchase
             it
             at
             the
             dearest
             rate
             ,
             and
             deliver
             them
             freely
             from
             the
             misery
             which
             sin
             and
             Sathan
             had
             involved
             them
             in
             .
             Thus
             Enemies
             are
             reconciled
             by
             the
             sufferings
             of
             him
             whom
             they
             offended
             ;
             even
             by
             his
             sufferings
             in
             the
             flesh
             ,
             whose
             Godhead
             could
             not
             suffer
             ;
             and
             by
             his
             death
             as
             Man
             ,
             who
             as
             God
             was
             most
             immortal
             .
             As
             soon
             as
             he
             was
             risen
             ,
             he
             first
             appear'd
             to
             a
             Woman
             ,
             who
             had
             been
             a
             sinner
             ,
             and
             sent
             her
             as
             his
             first
             messenger
             with
             words
             of
             love
             and
             comfort
             to
             his
             disconsolate
             Disciples
             ,
             who
             had
             but
             lately
             sinfully
             forsaken
             him
             :
             He
             giveth
             them
             no
             upbraiding
             words
             ,
             but
             meltingly
             saith
             to
             her
             ,
             [
             
               Go
               to
               my
               brethren
               ,
               and
               say
               unto
               them
               ,
            
             
             
               I
               ascend
               unto
               my
               Father
               ,
               and
               your
               Father
               ,
               to
               my
               God
               and
               your
               God.
            
             ]
             He
             after
             this
             familiarly
             converseth
             with
             them
             ,
             and
             instructeth
             them
             in
             the
             things
             concerning
             the
             Kingdom
             of
             God.
             He
             maketh
             an
             
               Vniversal
               Pardon
            
             or
             
               Act
               of
               Oblivion
            
             in
             a
             Covenant
             of
             Grace
             ,
             for
             all
             the
             world
             ,
             that
             will
             not
             reject
             it
             ;
             and
             appointeth
             Messengers
             to
             preach
             it
             unto
             all
             ;
             
             and
             what
             ever
             pains
             or
             suffering
             it
             cost
             them
             ,
             to
             go
             through
             all
             with
             patience
             and
             alacrity
             ,
             and
             to
             stick
             at
             nothing
             for
             the
             saving
             of
             mens
             souls
             .
             He
             gave
             the
             holy
             Spirit
             miraculously
             to
             them
             ,
             to
             enable
             them
             to
             carry
             on
             this
             work
             ;
             and
             to
             leave
             upon
             record
             to
             the
             world
             ,
             the
             infallible
             narrative
             of
             his
             Life
             and
             Doctrine
             :
             His
             Gospel
             is
             filled
             up
             with
             matter
             of
             consolation
             ,
             with
             the
             promises
             of
             mercy
             ,
             pardon
             and
             salvation
             ,
             the
             description
             of
             the
             priviledges
             of
             holy
             Souls
             ,
             justification
             ,
             adoption
             ,
             peace
             and
             joy
             :
             and
             finally
             ,
             He
             governeth
             and
             defendeth
             his
             Church
             ,
             and
             pleadeth
             our
             cause
             ,
             and
             secureth
             our
             interest
             in
             Heaven
             ,
             according
             to
             the
             promises
             of
             this
             his
             word
             .
             Thus
             is
             the
             Gospel
             the
             very
             Image
             of
             the
             Wisdom
             and
             Goodness
             of
             God.
             And
             such
             a
             Doctrin
             from
             such
             a
             Person
             must
             needs
             be
             Divine
             .
          
           
             2.
             
             And
             the
             Method
             and
             Style
             of
             it
             is
             most
             excellent
             ,
             because
             most
             suitable
             to
             its
             holy
             ends
             :
             not
             with
             the
             excellency
             of
             frothy
             wit
             ,
             which
             is
             but
             to
             express
             a
             wanton
             fancy
             ,
             and
             please
             the
             ears
             of
             aery
             persons
             ,
             who
             play
             with
             words
             ,
             when
             they
             should
             close
             with
             wisdom
             and
             heavenly
             light
             :
             (
             such
             
             excellency
             of
             speech
             must
             receive
             its
             estimate
             by
             its
             use
             and
             end
             :
             )
             But
             as
             the
             end
             is
             most
             Divine
             ,
             so
             the
             light
             that
             shineth
             in
             the
             Gospel
             is
             Heavenly
             and
             Divine
             :
             the
             Method
             of
             the
             Books
             themselves
             is
             various
             ,
             according
             to
             the
             time
             and
             occasions
             of
             their
             writing
             ,
             (
             the
             objections
             against
             them
             are
             to
             be
             answered
             by
             themselves
             anon
             )
             :
             But
             the
             Method
             of
             the
             
               whole
               Doctrin
            
             of
             Christianity
             set
             together
             ,
             is
             the
             most
             admirable
             and
             perfect
             in
             the
             world
             ;
             beginning
             with
             God
             in
             Unity
             of
             Essence
             ,
             proceeding
             to
             his
             Trinity
             of
             Essential
             Active
             Principles
             ,
             and
             of
             Persons
             ,
             and
             so
             to
             his
             Trinity
             of
             Works
             ,
             Creation
             ,
             Redemption
             and
             Regeneration
             ,
             and
             of
             Relations
             of
             God
             and
             Man
             accordingly
             ,
             and
             to
             the
             second
             Trinity
             of
             Relations
             ,
             as
             he
             is
             our
             Owner
             ,
             Ruler
             and
             Chief
             Good
             :
             And
             hence
             it
             brancheth
             it self
             into
             a
             multitude
             of
             benefits
             flowing
             from
             all
             these
             Relations
             of
             God
             to
             Man
             ,
             and
             a
             multitude
             of
             answerable
             duties
             flowing
             from
             our
             Correlations
             to
             God
             ,
             and
             all
             in
             
               perfect
               method
            
             ,
             twisted
             and
             inoculated
             into
             each
             other
             ,
             making
             a
             kind
             of
             cirulation
             between
             Mercies
             and
             Duties
             ,
             as
             in
             mans
             body
             there
             is
             of
             the
             arterial
             and
             venal
             bloud
             and
             spirits
             ,
             till
             in
             the
             issue
             ,
             as
             all
             Mercy
             came
             from
             God
             ,
             and
             Duty
             subordinately
             from
             man
             ,
             so
             Mercy
             and
             Duty
             do
             terminate
             in
             the
             Everlasting
             Pleasure
             of
             
               God
               ultimately
            
             ,
             and
             
               man
               subordinately
            
             ,
             in
             that
             
               mutual
               love
            
             which
             is
             here
             begun
             ,
             and
             there
             is
             perfected
             .
             This
             method
             you
             may
             somewhat
             perceive
             in
             the
             description
             of
             the
             Christian
             Religion
             ,
             before
             laid
             down
             .
          
           
             3.
             
             And
             the
             style
             also
             is
             suited
             to
             the
             end
             and
             matter
             :
             not
             to
             the
             pleasing
             of
             curious
             ears
             ,
             but
             to
             the
             declaring
             of
             heavenly
             mysteries
             :
             not
             to
             the
             conceits
             of
             Logicians
             ,
             who
             have
             put
             their
             understandings
             into
             the
             fetters
             of
             their
             own
             ill-devised
             notions
             ,
             and
             expect
             that
             all
             men
             that
             will
             be
             accounted
             wise
             ,
             should
             use
             the
             same
             notions
             which
             they
             have
             thus
             devised
             ,
             and
             about
             which
             they
             are
             utterly
             disagreed
             among
             themselves
             :
             But
             in
             a
             Language
             suitable
             both
             to
             the
             subject
             ,
             and
             to
             the
             world
             of
             persons
             to
             whom
             this
             word
             is
             sent
             ,
             who
             are
             commonly
             ignorant
             ,
             and
             unlearned
             ,
             and
             dull
             :
             That
             being
             the
             best
             Physick
             which
             is
             most
             suitable
             to
             the
             Patients
             temper
             and
             disease
             .
             And
             though
             the
             particular
             Writers
             of
             the
             Sacred
             Scriptures
             have
             their
             
               several
               Styles
            
             ,
             yet
             is
             there
             in
             them
             all
             in
             common
             a
             Style
             which
             is
             
             spiritual
             ,
             powerfull
             and
             divine
             ;
             which
             beareth
             its
             testimony
             proportionably
             of
             that
             Spirit
             ,
             which
             is
             the
             common
             Author
             in
             them
             all
             :
             (
             But
             of
             this
             more
             among
             the
             Difficulties
             and
             Objections
             anon
             .
             )
          
           
             But
             for
             the
             discerning
             of
             all
             this
             Image
             of
             God
             in
             the
             Doctrine
             of
             Jesus
             Christ
             ,
             Reason
             will
             allow
             me
             to
             expect
             these
             necessary
             qualifications
             in
             him
             that
             must
             discern
             it
             :
             1.
             
             That
             before
             he
             come
             to
             
               supernatural
               Revelations
            
             ,
             he
             be
             not
             unacquainted
             with
             those
             
               natural
               Revelations
            
             ,
             which
             are
             antecedent
             ,
             and
             should
             be
             foreknown
             (
             as
             I
             have
             in
             this
             book
             explained
             them
             with
             their
             evidence
             )
             :
             For
             there
             is
             no
             coming
             to
             the
             highest
             step
             of
             the
             Ladder
             ,
             without
             beginning
             at
             the
             lowest
             :
             Men
             ignorant
             of
             things
             knowable
             ,
             by
             
               Natural
               Reason
            
             ,
             are
             unprepared
             for
             higher
             things
             .
             2.
             
             It
             is
             reasonably
             expected
             that
             he
             be
             one
             that
             is
             not
             treacherous
             and
             false
             to
             those
             Natural
             Truths
             which
             he
             hath
             received
             :
             For
             how
             can
             he
             be
             expected
             to
             be
             impartial
             and
             faithfull
             in
             seeking
             after
             more
             Truth
             ,
             who
             is
             unfaithfull
             to
             that
             which
             he
             is
             convinced
             of
             ?
             or
             that
             he
             should
             receive
             that
             Truth
             which
             he
             doth
             not
             yet
             know
             ,
             who
             is
             false
             to
             that
             which
             he
             already
             knoweth
             ?
             Or
             that
             he
             should
             discern
             the
             evidence
             of
             extraordinary
             Revelation
             ,
             who
             opposeth
             with
             enmity
             the
             ordinary
             light
             or
             Law
             of
             Nature
             ?
             Or
             that
             God
             should
             vouchsafe
             his
             further
             light
             and
             conduct
             to
             that
             Man
             ,
             who
             willfully
             sinneth
             against
             him
             ,
             in
             despight
             of
             all
             his
             former
             teachings
             ?
             3.
             
             It
             is
             requisite
             that
             he
             be
             one
             that
             is
             not
             a
             stranger
             to
             himself
             ,
             but
             acquainted
             with
             the
             case
             of
             his
             heart
             and
             life
             ,
             and
             know
             his
             sins
             ,
             and
             his
             corrupt
             inclinations
             ,
             and
             that
             guilt
             ,
             and
             disorder
             ,
             and
             misery
             ,
             in
             which
             his
             need
             of
             mercy
             doth
             consist
             :
             For
             he
             is
             no
             fit
             Judge
             of
             the
             Prescripts
             of
             his
             Physician
             ,
             who
             knoweth
             not
             his
             own
             disease
             and
             temperature
             .
             But
             of
             this
             more
             anon
             .
          
           
             §
             .
             8.
             
             III.
             
               The
               third
               way
               of
               the
               Spirits
               witness
               to
               Jesus
               Christ
               ,
               is
            
             Concomitantly
             ,
             
               by
               the
            
             miraculous
             gifts
             and
             works
             
               of
               Himself
               ,
               and
               his
            
             Disciples
             ;
             
               which
               are
               a
               cogent
               Evidence
               of
               Gods
               attestation
               to
               the
               truth
               of
               his
               Doctrine
               .
            
          
           
             §
             .
             9.
             
             
               By
               the
               Miracles
               of
               Christ
               I
               mean
               ,
            
             1.
             
             
               His
               miraculous
               actions
               upon
               others
            
             :
             2.
             
             
               His
               miracles
               in
               his
               Death
               and
               Resurrection
               :
            
             3.
             
             
               His
               predictions
            
             .
          
           
             The
             appearance
             of
             the
             Angel
             to
             Zachary
             ,
             and
             his
             dumbness
             ,
             
             his
             Prophesie
             and
             Elizabeth's
             ,
             with
             the
             Angels
             appearance
             to
             Mary
             ,
             the
             Angels
             appearance
             and
             Evangelizing
             to
             the
             Shepherds
             ;
             the
             Prophesie
             of
             Simeon
             and
             of
             Anna
             ,
             the
             Star
             and
             the
             testimony
             of
             the
             wise
             Men
             of
             the
             East
             ,
             the
             testimony
             of
             
               John
               Baptist
            
             ,
             that
             Christ
             should
             baptize
             with
             the
             Holy
             Ghost
             ,
             and
             with
             Fire
             ,
             and
             that
             he
             was
             the
             Lamb
             of
             God
             that
             taketh
             away
             the
             sins
             of
             the
             World
             :
             These
             and
             more
             such
             I
             pass
             by
             as
             presupposed
             .
             
             At
             twelve
             years
             of
             age
             he
             disputed
             with
             the
             Doctors
             in
             the
             Temple
             ,
             to
             their
             admiration
             .
             At
             his
             Baptism
             the
             Holy
             Ghost
             came
             down
             upon
             him
             in
             the
             likeness
             of
             a
             Dove
             ,
             and
             a
             voice
             from
             Heaven
             said
             ,
             
             
               Thou
               art
               my
               beloved
               Son
               ,
               in
               Thee
               I
               am
               well-pleased
               .
            
             When
             he
             was
             baptized
             ,
             he
             fasted
             forty
             dayes
             and
             nights
             ,
             and
             permitted
             Satan
             to
             tempt
             him
             extraordinarily
             ,
             by
             carrying
             him
             from
             place
             to
             place
             ,
             
             that
             he
             might
             extraordinarily
             overcome
             .
             When
             Nathanael
             came
             to
             him
             ,
             
             he
             told
             him
             his
             heart
             ,
             and
             told
             him
             what
             talk
             he
             had
             with
             Philip
             afar
             off
             ,
             till
             he
             convinced
             him
             that
             he
             was
             Omniscient
             .
             At
             Cana
             of
             Galilee
             at
             a
             Feast
             ,
             he
             turned
             their
             Water
             into
             Wine
             .
             At
             Capernaum
             he
             dispossessed
             a
             Demoniack
             ,
             Luk.
             4.33
             ,
             34
             ,
             &c.
             
             He
             healed
             Simons
             Mother
             of
             a
             Feaver
             at
             a
             word
             ,
             Luk.
             4.38
             ,
             39.
             
             He
             healed
             multitudes
             of
             torments
             ,
             diseases
             ,
             and
             madness
             ,
             Mat.
             4.24
             .
             Luk.
             4.40
             ,
             41.
             
             He
             cleanseth
             a
             Leaper
             by
             a
             word
             ,
             Math.
             8.2
             ,
             3.
             
             Luk.
             5.12
             .
             so
             also
             he
             doth
             by
             a
             Paralitick
             ,
             Math.
             9.
             
             Luk.
             5.
             
             He
             telleth
             the
             Samaritane
             woman
             all
             that
             she
             had
             done
             ,
             Joh.
             4.
             
             At
             Capernaum
             he
             healed
             a
             Noble-mans
             Son
             by
             a
             word
             ,
             Joh.
             4.
             
             At
             Jerusalem
             he
             cured
             an
             impotent
             Man
             that
             had
             waited
             five
             and
             thirty
             years
             :
             A
             touch
             of
             his
             Garment
             cureth
             a
             Woman
             diseased
             with
             an
             Issue
             of
             blood
             twelve
             years
             ,
             Math.
             9.20
             .
             He
             cured
             two
             blinde
             men
             with
             a
             touch
             ,
             and
             a
             word
             ,
             Math.
             9.28
             ,
             29.
             
             He
             dispossessed
             another
             Demoniack
             ,
             Mat.
             9.32
             .
             He
             raiseth
             Jairus
             daughter
             at
             a
             word
             ,
             (
             who
             was
             dead
             ,
             or
             seemed
             so
             ,
             )
             Mat.
             9.23
             ,
             24.
             
             He
             dispossessed
             another
             Demoniack
             ,
             blinde
             and
             dumb
             ,
             Mat.
             12.
             
             He
             healeth
             the
             Servant
             of
             a
             Centurion
             ready
             to
             dye
             ,
             by
             a
             
             word
             ,
             Luk.
             7.
             
             He
             raiseth
             the
             Son
             of
             a
             Widow
             from
             death
             that
             was
             carried
             out
             in
             a
             Biere
             to
             be
             buried
             ,
             Luk.
             7.
             
             With
             five
             Barley
             Loaves
             and
             two
             small
             Fishes
             ,
             he
             feedeth
             five
             thousand
             ,
             and
             twelve
             baskets
             full
             of
             the
             fragments
             did
             remain
             ,
             Mat.
             14.
             
             Joh.
             6.
             
             He
             walketh
             upon
             the
             waters
             of
             the
             Sea
             ,
             Mat.
             14.
             
             He
             causeth
             Peter
             to
             do
             the
             like
             ,
             Mat.
             14.
             
             All
             the
             diseased
             of
             the
             Countrey
             were
             perfectly
             healed
             by
             touching
             the
             hem
             of
             his
             garment
             ,
             Mat.
             14.36
             .
             He
             again
             healed
             multitudes
             ,
             lame
             ,
             dumb
             ,
             blinde
             ,
             maimed
             ,
             
               &c.
               
               Math.
            
             15.
             
             He
             again
             fed
             four
             thousand
             with
             seven
             Loaves
             ,
             and
             a
             few
             little
             Fishes
             ,
             and
             seven
             baskets
             full
             were
             left
             ,
             Math.
             15.
             
             He
             restoreth
             a
             man
             born
             blinde
             to
             his
             sight
             ,
             Joh.
             9.
             
             In
             the
             sight
             of
             three
             of
             his
             Disciples
             he
             is
             transfigured
             into
             a
             Glory
             which
             they
             could
             not
             behold
             ,
             and
             Moses
             and
             Elias
             talked
             with
             him
             ,
             and
             a
             voice
             out
             of
             the
             Cloud
             said
             ,
             
               This
               is
               my
               beloved
               Son
               in
               whom
               I
               am
               well-pleased
               ,
               hear
               ye
               him
               ,
            
             Mat.
             17.
             
             Luk.
             9.
             
             He
             healed
             the
             Lunatick
             ,
             Mat.
             17.
             
             Multitudes
             are
             healed
             by
             him
             ,
             Mat.
             19.2
             .
             Two
             blinde
             men
             are
             healed
             ,
             Mat.
             20.
             
             He
             healed
             a
             Crooked
             woman
             ,
             Luk
             13.11
             .
             He
             withereth
             up
             a
             fruitless
             Tree
             at
             a
             word
             ,
             Mark
             11.
             
             He
             restoreth
             a
             blinde
             man
             nigh
             to
             Jericho
             ,
             Luk.
             18.35
             .
             He
             restoreth
             Lazarus
             from
             death
             to
             life
             ,
             that
             was
             four
             dayes
             dead
             and
             buryed
             ,
             Joh.
             11.
             
             He
             foretelleth
             Judas
             ,
             that
             he
             would
             betray
             him
             :
             And
             he
             frequently
             and
             plainly
             foretold
             his
             own
             sufferings
             ,
             death
             and
             resurrection
             .
             And
             he
             expresly
             foretold
             the
             destruction
             of
             Jerusalem
             and
             of
             the
             Temple
             ,
             and
             the
             great
             calamity
             of
             that
             place
             ,
             even
             before
             that
             generation
             past
             away
             ,
             Mat.
             24
             ,
             &c.
             
             He
             prophesied
             his
             death
             the
             night
             before
             in
             the
             institution
             of
             his
             Supper
             .
             When
             he
             dyed
             ,
             the
             Sun
             was
             darkened
             ,
             and
             the
             Earth
             trembled
             ,
             and
             the
             Vail
             of
             the
             Temple
             rent
             ,
             and
             the
             dead
             bodies
             of
             many
             arose
             ,
             and
             appeared
             :
             so
             that
             the
             Captain
             that
             kept
             guard
             ,
             said
             ,
             
               Truly
               this
               was
               the
               Son
               of
               God
               ,
            
             Mat.
             27.
             
             When
             he
             was
             crucified
             and
             buried
             ,
             though
             his
             Grave-stone
             was
             sealed
             ,
             and
             a
             guard
             of
             Souldiers
             set
             to
             watch
             it
             ,
             Angels
             appeared
             ,
             and
             rolled
             away
             the
             Stone
             ,
             and
             spake
             to
             those
             that
             enquired
             after
             him
             :
             And
             he
             rose
             and
             revived
             ,
             and
             staid
             forty
             dayes
             on
             Earth
             with
             his
             Disciples
             :
             He
             appeared
             to
             them
             by
             the
             way
             :
             He
             came
             oft
             among
             them
             on
             the
             First
             day
             of
             the
             week
             ,
             at
             their
             Meetings
             ,
             when
             the
             doors
             were
             shut
             :
             He
             called
             Thomas
             to
             see
             the
             prints
             of
             
             the
             Nails
             ,
             and
             put
             his
             finger
             into
             his
             side
             ,
             and
             not
             be
             faithless
             but
             believing
             ,
             till
             he
             forced
             him
             to
             cry
             out
             ,
             
               My
               Lord
               ,
               and
               my
               God!
            
             Joh.
             20.
             
             He
             appeareth
             to
             them
             as
             they
             are
             fishing
             ,
             and
             worketh
             a
             miracle
             in
             their
             draught
             ,
             and
             provideth
             them
             broiled
             Fish
             ,
             and
             eateth
             with
             them
             :
             He
             expostulated
             with
             Simon
             ,
             and
             engaged
             him
             as
             he
             loved
             him
             to
             feed
             his
             Sheep
             ,
             and
             discourseth
             of
             the
             age
             of
             John
             ,
             Joh.
             21.
             
             He
             giveth
             his
             Apostles
             their
             full
             Commission
             for
             their
             gathering
             his
             Church
             by
             Preaching
             and
             Baptism
             ,
             and
             edifying
             it
             by
             teaching
             them
             all
             that
             he
             had
             commanded
             them
             ,
             and
             giveth
             them
             the
             Keyes
             of
             it
             ,
             Mat.
             28.
             
             Joh.
             19.
             
             &
             20.
             
             He
             appeareth
             to
             above
             five
             hundred
             Brethren
             at
             once
             ,
             1
             Cor.
             15.
             
             He
             shewed
             himself
             to
             them
             by
             many
             infallible
             proofs
             ,
             being
             seen
             of
             them
             forty
             dayes
             ,
             and
             speaking
             of
             the
             things
             pertaining
             to
             the
             Kingdom
             of
             God
             ;
             and
             being
             assembled
             with
             them
             ,
             commanded
             them
             to
             tarry
             at
             Jerusalem
             till
             the
             Spirit
             came
             down
             (
             miraculously
             )
             upon
             them
             :
             And
             he
             ascended
             up
             to
             Heaven
             ,
             before
             their
             eyes
             ,
             Act.
             1.
             
             And
             two
             Angels
             appeared
             to
             them
             ,
             as
             they
             were
             gazing
             after
             him
             ,
             and
             told
             them
             ,
             that
             thus
             he
             should
             come
             again
             .
             When
             Pentecost
             was
             come
             ,
             when
             they
             were
             all
             together
             (
             about
             a
             hundred
             and
             twenty
             )
             the
             Holy
             Spirit
             came
             upon
             them
             visibly
             ,
             in
             the
             appearance
             of
             fiery
             Cloven
             Tongues
             ,
             and
             sate
             on
             each
             of
             them
             ,
             and
             caused
             them
             to
             speak
             the
             languages
             of
             many
             Nations
             ,
             which
             they
             had
             never
             learned
             ,
             in
             the
             hearing
             of
             all
             :
             Upon
             the
             notice
             of
             which
             ,
             and
             by
             Peters
             Exhortation
             ,
             about
             three
             thousand
             were
             then
             at
             once
             converted
             .
             Act.
             2.
             
             After
             this
             ,
             Peter
             and
             John
             do
             heal
             a
             man
             at
             the
             entrance
             of
             the
             Temple
             ,
             who
             had
             been
             lame
             from
             his
             birth
             ,
             and
             this
             by
             the
             name
             of
             Jesus
             ,
             before
             the
             People
             :
             Act.
             3.
             
             One
             that
             was
             above
             forty
             years
             old
             ,
             Act.
             4.22
             .
             When
             they
             were
             forbidden
             to
             preach
             ,
             upon
             their
             praises
             to
             God
             ,
             the
             place
             was
             shaken
             ,
             and
             they
             were
             all
             filled
             with
             the
             Holy
             Ghost
             ,
             Act.
             4.31
             .
             Ananias
             and
             Sapphira
             are
             struck
             dead
             by
             Peters
             word
             ,
             for
             hypocrisie
             and
             lying
             ,
             Act.
             5.
             
             And
             many
             Signs
             and
             Wonders
             were
             done
             by
             them
             among
             the
             People
             ,
             Act.
             5.12
             .
             Insomuch
             that
             they
             brought
             the
             sick
             into
             the
             streets
             ,
             and
             laid
             them
             on
             Beds
             and
             Couches
             ,
             that
             at
             least
             Peters
             shadow
             might
             over-shaddow
             them
             ,
             Act.
             5.14
             ,
             15.
             
             And
             a
             multitude
             came
             out
             of
             the
             Cities
             round
             about
             to
             Jerusalem
             bringing
             sick
             folks
             ,
             
             and
             Demoniacks
             ,
             and
             they
             were
             healed
             every
             one
             ,
             v.
             16.
             
             Upon
             this
             ,
             the
             Apostles
             were
             shut
             into
             the
             common
             Prison
             ;
             But
             an
             Angel
             by
             night
             opened
             the
             Prison
             and
             brought
             them
             out
             ,
             and
             bid
             them
             go
             preach
             to
             the
             People
             in
             the
             Temple
             ,
             Act.
             5.
             
             When
             Stephen
             was
             martyred
             ,
             he
             saw
             the
             glory
             of
             God
             ,
             and
             Jesus
             standing
             at
             his
             right
             hand
             ,
             Act.
             7.
             
             Philip
             at
             Samaria
             cured
             Demoniacks
             ,
             Palsies
             ,
             Lameness
             ,
             and
             so
             converted
             the
             people
             of
             that
             City
             ;
             insomuch
             that
             Simon
             the
             Sorcerer
             himself
             believed
             :
             The
             Holy
             Ghost
             is
             then
             given
             by
             the
             Imposition
             of
             the
             hands
             of
             Peter
             and
             John
             ,
             so
             that
             Simon
             offered
             money
             for
             that
             gift
             ,
             Act.
             8.
             
             Philip
             is
             led
             by
             the
             Spirit
             to
             convert
             the
             Aethiopian
             Nobleman
             ,
             and
             then
             carryed
             away
             ,
             Act.
             8.
             
             Saul
             who
             was
             one
             of
             the
             murderers
             of
             Stephen
             ,
             and
             a
             great
             Persecutor
             of
             the
             Church
             ,
             is
             stricken
             down
             to
             the
             Earth
             ,
             and
             called
             by
             Jesus
             Christ
             ,
             appearing
             in
             a
             light
             ,
             and
             speaking
             to
             him
             from
             Heaven
             ,
             and
             is
             sent
             to
             preach
             the
             Gospel
             ,
             which
             he
             doth
             with
             zeal
             and
             power
             ,
             and
             patient
             labours
             ,
             to
             the
             death
             ,
             Act.
             9.
             
             Ananias
             is
             commanded
             by
             God
             to
             instruct
             him
             and
             baptize
             him
             after
             his
             first
             call
             ,
             Act.
             9
             Peter
             at
             Lydda
             cureth
             Aeneas
             by
             a
             word
             ,
             who
             had
             kept
             his
             bed
             eight
             years
             of
             a
             Palsie
             ,
             Act.
             8.
             
             At
             Joppa
             he
             raiseth
             Tabitha
             from
             the
             dead
             ,
             Act.
             9.
             
             Cornelius
             by
             an
             Angel
             is
             directed
             to
             send
             for
             Peter
             to
             preach
             the
             Gospel
             to
             him
             :
             The
             Holy
             Ghost
             fell
             on
             all
             that
             heard
             his
             words
             ,
             Act.
             10.
             
             Agabus
             prophesied
             of
             the
             Dearth
             ,
             Act.
             11.
             
             Peter
             imprisoned
             by
             Herod
             is
             delivered
             by
             an
             Angel
             ,
             who
             opened
             the
             doors
             ,
             and
             loosed
             his
             bonds
             ,
             and
             brought
             him
             out
             ,
             Act.
             12.
             
             Herod
             is
             eaten
             to
             death
             with
             worms
             ,
             Act.
             12.
             
             At
             
               Paphos
               Elymas
            
             the
             Sorcerer
             is
             strucken
             blinde
             by
             Pauls
             word
             ,
             for
             resisting
             the
             Gospel
             ,
             and
             Sergius
             the
             Roman
             Deputy
             is
             thereby
             made
             a
             Believer
             ,
             Act.
             13.
             
             At
             
               Lystra
               ,
               Paul
            
             by
             a
             word
             cureth
             a
             Creeple
             that
             was
             so
             born
             :
             insomuch
             as
             the
             People
             would
             have
             done
             sacrifice
             to
             him
             and
             Barna●as
             as
             to
             Mercury
             and
             Jupiter
             ,
             Act.
             14.
             
             Paul
             casteth
             out
             a
             divining
             Devil
             ,
             Act.
             16.
             
             And
             being
             imprisoned
             and
             scourged
             with
             Silas
             ,
             and
             their
             feet
             in
             the
             Stocks
             ,
             at
             midnight
             as
             they
             sang
             Praises
             to
             God
             ,
             an
             Earthquake
             shook
             the
             foundations
             of
             the
             Prison
             ,
             the
             doors
             were
             all
             opened
             ,
             and
             all
             their
             bonds
             loosed
             ,
             and
             the
             Jailor
             converted
             ,
             Act.
             16.
             
             The
             Holy
             Ghost
             came
             upon
             twelve
             Disciples
             ,
             upon
             the
             imposition
             of
             Paul's
             hands
             ,
             Act.
             19.
             
             And
             God
             
             wrought
             so
             many
             miracles
             by
             his
             hands
             at
             Ephesus
             ,
             that
             from
             his
             body
             were
             brought
             to
             the
             sick
             ,
             handkerchiefs
             ,
             and
             aprons
             ,
             and
             the
             diseases
             departed
             from
             them
             ,
             Act.
             19.
             
             At
             Troas
             he
             raised
             Eutychus
             to
             life
             ,
             Act.
             20.
             
             His
             sufferings
             at
             Jerusalem
             are
             foretold
             by
             
               Agabus
               ,
               Act.
            
             21.
             
             At
             Melita
             the
             people
             took
             him
             for
             a
             God
             ,
             because
             the
             Viper
             hurt
             him
             not
             that
             fastened
             on
             his
             hand
             :
             And
             there
             he
             cured
             the
             Father
             of
             Publius
             the
             chief
             man
             of
             the
             Island
             ,
             of
             a
             Flux
             and
             Feaver
             ,
             by
             Prayer
             and
             Imposition
             of
             hands
             .
             In
             a
             word
             ,
             in
             all
             places
             where
             the
             Apostles
             came
             these
             miracles
             were
             wrought
             ,
             and
             in
             all
             the
             Churches
             the
             gifts
             of
             the
             Holy
             Ghost
             were
             usual
             ,
             either
             of
             Prophesie
             or
             of
             healing
             ,
             or
             of
             speaking
             strange
             languages
             ,
             or
             interpreting
             them
             ,
             some
             had
             one
             ,
             and
             some
             another
             ,
             and
             some
             had
             most
             or
             all
             .
             And
             by
             such
             miracles
             were
             the
             Christian
             Churches
             planted
             .
             And
             all
             this
             power
             Christ
             had
             foretold
             them
             of
             at
             his
             departure
             from
             them
             ,
             Mark.
             16.17
             .
             
               [
               These
               signs
               shall
               follow
               them
               that
               believe
               :
               in
               my
               Name
               shall
               they
               cast
               out
               Devils
               ,
               they
               shall
               speak
               with
               new
               tongues
               ,
               they
               shall
               take
               up
               Serpents
               ,
               and
               if
               they
               drink
               any
               deadly
               thing
               it
               shall
               not
               hurt
               them
               ;
               they
               shall
               lay
               their
               hands
               on
               the
               sick
               and
               they
               shall
               recover
               .
               ]
            
             Yea
             in
             his
             Life-time
             on
             Earth
             ,
             he
             sent
             forth
             his
             Apostles
             ,
             and
             seventy
             Disciples
             with
             the
             same
             power
             ,
             which
             they
             exercised
             openly
             ,
             Luk.
             9.1
             .
             &c.
             &
             10.16
             ,
             17.
             
             Thus
             was
             the
             Gospel
             confirmed
             by
             multitudes
             of
             open
             miracles
             .
          
           
             And
             Christs
             own
             Resurrection
             and
             Ascension
             was
             the
             greatest
             of
             all
             .
             
             And
             here
             it
             must
             be
             noted
             ,
             that
             these
             Miracles
             were
             1.
             
             Not
             one
             or
             two
             ,
             but
             multitudes
             :
             2.
             
             Not
             obscure
             and
             doubtfull
             ,
             but
             evident
             and
             unquestionable
             :
             3.
             
             Not
             controlled
             or
             checked
             by
             any
             greater
             contrary
             Miracles
             ,
             as
             the
             wonders
             of
             the
             Egyptian
             Sorcerers
             were
             by
             Moses
             ;
             but
             altogether
             uncontrolled
             :
             4.
             
             Not
             in
             one
             place
             only
             ,
             but
             in
             all
             Countreys
             where
             they
             came
             :
             5.
             
             Not
             by
             one
             or
             two
             persons
             only
             ,
             but
             by
             very
             many
             who
             were
             scattered
             up
             and
             down
             in
             the
             World.
             
          
           
             And
             that
             miracles
             ,
             and
             such
             miracles
             as
             these
             ,
             are
             a
             certain
             proof
             of
             the
             truth
             of
             Christ
             and
             Christianity
             ,
             is
             most
             evident
             ;
             in
             that
             they
             are
             the
             attestation
             of
             God
             himself
             .
          
           
             1.
             
             It
             is
             undenyable
             ,
             that
             they
             are
             the
             effects
             of
             
               Gods
               own
               Power
            
             :
             If
             any
             question
             ,
             whether
             God
             do
             them
             immediately
             ,
             
             or
             whether
             an
             Angel
             or
             Spirit
             may
             not
             do
             them
             ,
             that
             makes
             no
             difference
             in
             the
             case
             considerable
             :
             for
             all
             creatures
             are
             absolutely
             dependant
             upon
             God
             ,
             and
             can
             use
             no
             power
             but
             what
             he
             giveth
             them
             ,
             and
             continueth
             in
             them
             ,
             and
             exerciseth
             by
             them
             :
             the
             power
             of
             the
             creatures
             is
             all
             of
             it
             the
             power
             of
             God
             :
             without
             him
             they
             are
             nothing
             ,
             and
             can
             do
             nothing
             :
             and
             God
             is
             as
             near
             to
             the
             effect
             himself
             ,
             when
             he
             useth
             an
             instrument
             ,
             as
             when
             he
             useth
             none
             .
             So
             that
             undoubtedly
             it
             is
             God's
             work
             .
          
           
             2.
             
             And
             God
             having
             no
             voice
             ,
             but
             created
             ,
             revealeth
             his
             mind
             to
             man
             by
             his
             operations
             :
             and
             as
             he
             cannot
             lie
             ,
             so
             his
             infinite
             wisdom
             and
             goodness
             will
             not
             give
             up
             the
             world
             to
             such
             unavoidable
             deceit
             ,
             as
             such
             a
             multitude
             of
             miracles
             would
             lead
             them
             into
             ,
             if
             they
             were
             used
             to
             attest
             a
             lie
             .
             If
             I
             cannot
             know
             him
             to
             be
             sent
             of
             God
             ,
             who
             raiseth
             the
             dead
             ,
             and
             sheweth
             me
             such
             a
             Seal
             of
             Omnipotency
             to
             his
             Commission
             ,
             I
             have
             no
             possibility
             of
             knowing
             who
             speaketh
             from
             God
             at
             all
             ,
             nor
             of
             escaping
             deceit
             in
             the
             greatest
             matters
             ;
             of
             which
             God
             by
             his
             Omnipotent
             Arm
             would
             be
             the
             cause
             .
             But
             none
             of
             this
             can
             stand
             with
             the
             Nature
             and
             righteous
             Government
             of
             God.
             This
             therefore
             is
             an
             infallible
             proof
             of
             the
             Veracity
             of
             Christ
             and
             his
             Apostles
             :
             and
             the
             truth
             of
             the
             History
             of
             these
             Miracles
             shall
             be
             further
             opened
             anon
             .
          
           
             §
             .
             10.
             
             IV.
             
               The
               fourth
               part
               of
               the
               Spirit
               's
               Testimony
               to
               Christ
               is
            
             subsequent
             ,
             
             
               in
               the
               work
               of
               Regeneration
               or
               Sanctification
               :
               in
               which
               he
               effectually
               illuminateth
               the
               mind
               ,
               and
               reneweth
               the
               soul
               and
               life
               to
               a
               true
               resignation
               ,
               obedience
               ,
               and
               love
               of
               God
               ,
               and
               to
               a
               heavenly
               mind
               and
               conversation
               :
               and
               so
               proveth
               Christ
               to
               be
               really
               and
               effectively
               the
               SAVIOVR
               .
            
          
           
             This
             evidence
             is
             commonly
             much
             over-look'd
             ,
             and
             made
             little
             account
             of
             by
             the
             ungodly
             ,
             who
             have
             no
             such
             Renovation
             on
             themselves
             :
             because
             though
             it
             may
             be
             discerned
             in
             others
             by
             the
             fruits
             ,
             yet
             they
             that
             have
             it
             not
             in
             themselves
             ,
             are
             much
             hindred
             from
             discerning
             it
             ;
             
             partly
             because
             it
             is
             at
             a
             distance
             from
             them
             ,
             and
             because
             it
             is
             in
             it self
             seated
             in
             the
             heart
             ,
             where
             it
             is
             neither
             felt
             nor
             seen
             by
             others
             ,
             but
             in
             the
             effects
             .
             And
             partly
             because
             the
             effects
             are
             imperfect
             ,
             and
             clouded
             with
             a
             mixture
             of
             remaining
             faults
             :
             but
             especially
             ,
             because
             that
             ungodly
             men
             have
             a
             secret
             enmity
             to
             holy
             things
             ,
             and
             thence
             to
             holy
             persons
             ,
             and
             
             therefore
             are
             falsely
             prejudic'd
             against
             them
             :
             
             which
             is
             encreased
             by
             cross
             interests
             and
             courses
             in
             their
             converse
             .
             But
             yet
             indeed
             ,
             the
             Spirit
             of
             Regeneration
             is
             a
             plenary
             evidence
             of
             the
             truth
             of
             Christ
             and
             Christianity
             .
          
           
             To
             manifest
             which
             ,
             I
             shall
             1.
             consider
             ,
             
               What
               it
               is
            
             ,
             and
             doth
             .
             2.
             
             How
             and
             by
             what
             means
             .
             3.
             
             On
             whom
             .
             4.
             
             Against
             what
             opposition
             .
             5.
             
             That
             it
             is
             Christ
             indeed
             that
             doth
             it
             .
          
           
             I.
             The
             change
             which
             is
             made
             by
             the
             Spirit
             of
             Christ
             ,
             doth
             consist
             in
             these
             particulars
             following
             :
             1.
             
             It
             taketh
             down
             pride
             ,
             and
             maketh
             men
             humble
             and
             low
             in
             their
             own
             eyes
             :
             to
             which
             end
             it
             acquainteth
             them
             with
             their
             sin
             ,
             and
             their
             desert
             and
             misery
             .
             
             2.
             
             It
             teacheth
             men
             self-denial
             ,
             and
             causeth
             them
             to
             resign
             themselves
             to
             God
             ,
             and
             use
             themselves
             as
             being
             wholly
             his
             own
             .
             3.
             
             It
             absolutely
             subjecteth
             the
             Soul
             to
             God
             ,
             and
             sitteth
             up
             his
             Authority
             as
             absolute
             ,
             over
             our
             thoughts
             ,
             and
             words
             ,
             and
             all
             our
             actions
             .
             And
             maketh
             the
             Christians
             life
             a
             course
             of
             careful
             obedience
             to
             his
             Laws
             ,
             so
             far
             as
             they
             understand
             them
             .
             4.
             
             It
             taketh
             up
             a
             Christians
             mind
             with
             the
             thankful
             sense
             of
             his
             Redemption
             ;
             so
             that
             the
             pardon
             of
             his
             sins
             ,
             and
             his
             deliverance
             from
             hell
             ,
             and
             his
             hopes
             of
             everlasting
             glory
             ,
             do
             form
             his
             soul
             to
             a
             holy
             gratitude
             ,
             and
             make
             the
             expressions
             of
             it
             to
             be
             his
             work
             .
             5.
             
             It
             giveth
             man
             a
             sense
             of
             the
             
               love
               of
               God
            
             ,
             as
             his
             gracious
             Redeemer
             ;
             and
             so
             of
             the
             goodness
             and
             mercifulness
             of
             his
             Nature
             :
             It
             causeth
             them
             to
             think
             of
             God
             as
             their
             greatest
             Benefactor
             ,
             and
             as
             one
             that
             loveth
             them
             ;
             and
             as
             LOVE
             it self
             :
             and
             so
             it
             reconcileth
             their
             estranged
             alienated
             minds
             to
             him
             ,
             and
             maketh
             the
             love
             of
             God
             to
             be
             the
             very
             constitution
             and
             life
             of
             the
             Soul.
             6.
             
             It
             causeth
             men
             to
             believe
             that
             there
             is
             an
             everlasting
             Glory
             to
             be
             enjoyed
             by
             holy
             Souls
             ;
             where
             we
             shall
             see
             the
             glory
             of
             God
             ,
             and
             be
             filled
             with
             his
             love
             ,
             and
             exercised
             in
             perfect
             love
             and
             praise
             ,
             and
             be
             with
             Christ
             ,
             his
             Angels
             and
             Saints
             ,
             for
             evermore
             :
             It
             causeth
             them
             to
             take
             this
             felicity
             for
             their
             portion
             ,
             and
             to
             set
             their
             hearts
             upon
             it
             ,
             and
             to
             make
             it
             the
             chief
             care
             and
             business
             of
             all
             their
             lives
             to
             seek
             it
             .
             1.
             
             It
             causeth
             them
             to
             live
             in
             the
             joyful
             hopes
             and
             foresight
             of
             this
             blessedness
             ,
             and
             to
             do
             all
             that
             they
             do
             as
             means
             thereunto
             :
             and
             thus
             it
             sweetneth
             all
             their
             lives
             ,
             and
             maketh
             Religion
             their
             chief
             delight
             .
             8.
             
             It
             accordingly
             employeth
             their
             thoughts
             and
             tongues
             ;
             so
             that
             the
             praises
             of
             
             God
             ,
             and
             the
             mention
             of
             their
             everlasting
             blessedness
             ,
             and
             of
             the
             way
             thereto
             ,
             is
             their
             most
             delightful
             conference
             ,
             as
             it
             beseemeth
             travellers
             to
             the
             City
             of
             God
             :
             and
             so
             their
             political
             converse
             is
             in
             heaven
             .
             9.
             
             And
             thus
             it
             abateth
             the
             fears
             of
             death
             ,
             as
             being
             but
             their
             passage
             to
             everlasting
             life
             :
             And
             those
             that
             are
             confirmed
             Christians
             indeed
             ,
             do
             joyfully
             entertain
             it
             ,
             and
             long
             to
             see
             their
             glorified
             Lord
             ,
             and
             the
             blessed
             Majesty
             of
             their
             great
             Creator
             .
             10.
             
             It
             causeth
             men
             to
             love
             all
             sanctified
             persons
             with
             a
             special
             love
             of
             complacency
             ,
             and
             all
             mankind
             with
             a
             love
             of
             benevolence
             ;
             even
             to
             love
             our
             neighbours
             as
             our selves
             ,
             and
             to
             abhor
             that
             selfishness
             which
             would
             engage
             us
             against
             our
             neighbours
             good
             .
             11.
             
             It
             causeth
             men
             to
             love
             their
             enemies
             ,
             and
             to
             forgive
             and
             forbear
             ,
             and
             to
             avoid
             all
             unjust
             and
             unmerciful
             revenge
             .
             It
             maketh
             men
             meek
             ,
             long-suffering
             and
             patient
             ,
             though
             not
             impassionate
             ,
             insensible
             ,
             or
             void
             of
             that
             anger
             ,
             
             which
             is
             the
             necessary
             opposer
             of
             sin
             and
             folly
             .
             12.
             
             It
             employeth
             men
             in
             doing
             all
             the
             good
             they
             can
             :
             it
             maketh
             them
             long
             for
             the
             holiness
             and
             happiness
             of
             one
             another's
             souls
             ,
             and
             desirous
             to
             do
             good
             to
             those
             that
             are
             in
             need
             ,
             according
             to
             our
             power
             .
             13.
             
             This
             true
             Regeneration
             by
             the
             Spirit
             of
             Christ
             ,
             doth
             make
             those
             Superiours
             that
             hath
             it
             ,
             even
             Princes
             ,
             Magistrates
             ,
             Parents
             and
             Masters
             ,
             to
             Rule
             those
             under
             them
             in
             holiness
             ,
             love
             and
             justice
             ,
             with
             self-denial
             ;
             seeking
             more
             the
             pleasing
             of
             God
             ,
             and
             the
             happiness
             of
             their
             Subjects
             ,
             for
             soul
             and
             body
             ,
             than
             any
             carnal
             selfish
             interest
             of
             their
             own
             :
             and
             therefore
             it
             must
             needs
             be
             the
             blessing
             of
             that
             happy
             Kingdom
             ,
             Society
             or
             Family
             ,
             which
             hath
             such
             a
             holy
             Governour
             ,
             (
             O
             that
             they
             were
             not
             so
             few
             !
             )
             14.
             
             It
             maketh
             subjects
             ,
             and
             children
             ,
             and
             servants
             ,
             submissive
             ,
             and
             conscionable
             in
             all
             the
             duties
             of
             their
             Relations
             ;
             and
             to
             honour
             their
             Superiours
             as
             the
             Officers
             of
             God
             ,
             
             and
             to
             obey
             them
             in
             all
             just
             subordination
             to
             him
             .
             15.
             
             It
             causeth
             men
             to
             love
             Justice
             ,
             and
             to
             do
             as
             they
             would
             be
             done
             by
             ,
             and
             to
             desire
             the
             welfare
             of
             the
             souls
             ,
             bodies
             ,
             estates
             and
             honour
             of
             their
             neighbours
             as
             their
             own
             .
             16.
             
             It
             causeth
             men
             to
             subdue
             their
             adpetites
             ,
             and
             lusts
             ,
             and
             fleshly
             desires
             ,
             and
             to
             set
             up
             the
             government
             of
             God
             and
             sanctified
             Reason
             over
             them
             ;
             and
             to
             take
             their
             flesh
             for
             that
             greatest
             enemy
             (
             in
             our
             corrupted
             state
             )
             which
             we
             must
             chiefly
             watch
             against
             ,
             and
             master
             ,
             as
             
             being
             a
             Rebel
             against
             God
             and
             Reason
             .
             It
             alloweth
             a
             man
             so
             much
             sensitive
             pleasure
             as
             God
             forbiddeth
             not
             ,
             and
             as
             tendeth
             to
             the
             holiness
             of
             the
             soul
             ,
             and
             furthereth
             us
             in
             God's
             service
             ;
             and
             all
             the
             rest
             it
             rebuketh
             and
             resisteth
             .
             17.
             
             It
             causeth
             men
             to
             estimate
             all
             the
             wealth
             ,
             and
             honour
             ,
             and
             dignities
             of
             the
             world
             ,
             as
             they
             have
             respect
             to
             God
             and
             a
             better
             world
             ,
             and
             as
             they
             either
             help
             or
             hinder
             us
             in
             the
             pleasing
             of
             God
             ,
             and
             seeking
             immortality
             :
             and
             as
             they
             are
             against
             God
             and
             our
             spiritual
             work
             and
             happiness
             ,
             it
             causeth
             us
             to
             account
             them
             but
             as
             meer
             vanity
             ,
             
             loss
             and
             dung
             .
             18.
             
             It
             keepeth
             men
             in
             a
             life
             of
             watchfulness
             against
             all
             those
             temptations
             ,
             which
             would
             draw
             them
             from
             this
             holy
             course
             ,
             and
             in
             a
             continual
             warfare
             against
             Satan
             and
             his
             Kingdom
             ,
             under
             conduct
             of
             Jesus
             Christ
             .
             19.
             
             It
             causeth
             men
             to
             prepare
             for
             sufferings
             in
             this
             world
             ,
             and
             to
             look
             for
             no
             great
             matters
             here
             :
             to
             expect
             persecutions
             ,
             crosses
             ,
             losses
             ,
             wants
             ,
             defamations
             ,
             injuries
             ,
             and
             painful
             sicknesses
             ,
             and
             death
             ;
             and
             to
             spend
             their
             time
             in
             preparing
             all
             that
             furniture
             of
             mind
             ,
             which
             is
             necessary
             to
             their
             support
             and
             comfort
             in
             such
             a
             day
             of
             trial
             ;
             that
             they
             may
             be
             patient
             and
             joyful
             in
             tribulation
             and
             bodily
             distress
             ,
             as
             having
             a
             comfortable
             relation
             to
             God
             and
             Heaven
             ,
             which
             will
             incomparably
             weigh
             down
             all
             .
             20.
             
             It
             causeth
             men
             to
             acknowledge
             ,
             that
             all
             this
             grace
             and
             mercy
             is
             from
             the
             love
             of
             God
             alone
             ,
             and
             to
             depend
             on
             him
             for
             it
             by
             faith
             in
             Christ
             ;
             and
             to
             devote
             and
             refer
             all
             to
             himself
             again
             ;
             and
             make
             it
             our
             ultimate
             end
             to
             please
             him
             ;
             and
             thus
             to
             subserve
             him
             as
             the
             first
             Efficient
             ,
             the
             chief
             Dirigent
             ,
             and
             the
             ultimate
             ,
             final
             Cause
             of
             all
             :
             of
             whom
             ,
             and
             through
             whom
             ,
             and
             to
             whom
             are
             all
             things
             ;
             to
             whom
             be
             Glory
             for
             ever
             ,
             Amen
             .
          
           
             This
             is
             the
             true
             description
             of
             that
             Regenerate
             Sanctified
             state
             ,
             
             which
             the
             Spirit
             of
             Christ
             doth
             work
             on
             all
             whom
             he
             will
             save
             ,
             and
             that
             are
             Christians
             indeed
             ,
             and
             not
             in
             Name
             only
             .
             And
             certainly
             this
             is
             the
             Image
             of
             God's
             Holiness
             ,
             and
             the
             just
             constitution
             and
             use
             of
             a
             reasonable
             Soul
             :
             And
             therefore
             he
             that
             bringeth
             men
             to
             this
             is
             a
             
               Real
               Saviour
            
             ,
             (
             of
             whom
             more
             anon
             .
             )
          
           
             II.
             And
             it
             is
             very
             considerable
             ,
             
               by
               what
               means
            
             ,
             and
             
               in
               what
               manner
            
             all
             this
             is
             done
             :
             It
             is
             done
             by
             the
             preaching
             of
             the
             Gospel
             of
             Christ
             ,
             and
             that
             in
             plainness
             and
             simplicity
             :
             The
             
             curiosity
             of
             artificial
             oratory
             doth
             usually
             but
             hinder
             the
             success
             ,
             as
             painting
             doth
             the
             light
             of
             windows
             :
             
             It
             was
             a
             few
             plain
             men
             ,
             that
             came
             with
             spiritual
             power
             ,
             and
             not
             with
             the
             entising
             words
             of
             humane
             wisdom
             ,
             or
             curiosities
             of
             vain
             Philosophy
             ,
             who
             did
             more
             in
             this
             work
             than
             any
             of
             their
             successors
             have
             done
             since
             .
             As
             in
             Naturals
             ,
             every
             thing
             is
             apt
             to
             communicate
             its
             own
             nature
             ,
             and
             not
             anothers
             ;
             heat
             causeth
             heat
             ,
             and
             cold
             causeth
             cold
             ;
             
             so
             wit
             by
             communication
             causeth
             wit
             ,
             and
             common
             learning
             causeth
             common
             learning
             ;
             and
             so
             it
             is
             holiness
             and
             love
             which
             are
             fittest
             to
             communicate
             and
             cause
             holiness
             and
             love
             :
             which
             common
             qualifications
             are
             too
             low
             for
             (
             though
             they
             may
             be
             helpful
             in
             their
             several
             places
             and
             degrees
             .
             )
             what
             contemned
             instruments
             hath
             God
             used
             in
             the
             world
             ,
             to
             do
             that
             for
             the
             regenerating
             of
             souls
             ,
             which
             the
             greatest
             Emperors
             by
             their
             Laws
             ,
             nor
             the
             subtilest
             Philosophers
             by
             their
             Precepts
             ,
             did
             not
             ?
             The
             Athenian
             Philosophers
             despised
             Paul
             ,
             and
             Gallio
             counted
             his
             doctrine
             but
             a
             supertitious
             talk
             about
             names
             and
             words
             ;
             but
             Satan
             himself
             despised
             not
             those
             ,
             whom
             he
             tempted
             men
             to
             despise
             ,
             but
             perceived
             they
             were
             like
             to
             be
             the
             ruine
             of
             his
             Kingdom
             ,
             and
             therefore
             every
             where
             stirred
             up
             the
             most
             vehement
             furious
             resistance
             of
             them
             .
             It
             is
             evident
             therefore
             ,
             that
             there
             is
             an
             inward
             effectual
             operation
             of
             the
             holy
             Ghost
             ,
             which
             giveth
             success
             to
             these
             means
             ,
             which
             are
             naturally
             in
             themselves
             so
             weak
             .
          
           
             And
             it
             is
             to
             be
             observed
             ,
             that
             this
             great
             change
             is
             very
             often
             wrought
             on
             a
             sudden
             ,
             in
             a
             prevalent
             (
             though
             not
             a
             perfect
             )
             degree
             .
             One
             Sermon
             hath
             done
             that
             for
             a
             many
             thousand
             sinners
             ,
             which
             twenty
             years
             teaching
             of
             the
             greatest
             Philosophers
             never
             did
             .
             One
             Sermon
             hath
             turned
             them
             from
             the
             sins
             which
             they
             had
             lived
             in
             all
             their
             days
             ;
             and
             hath
             turned
             them
             to
             a
             life
             which
             they
             were
             strangers
             to
             before
             ,
             or
             else
             abhorred
             :
             One
             Sermon
             hath
             taken
             down
             the
             world
             ,
             which
             had
             their
             hearts
             ,
             and
             hath
             put
             it
             under
             their
             feet
             ,
             and
             hath
             turned
             their
             hearts
             to
             another
             world
             :
             which
             sheweth
             that
             there
             is
             an
             internal
             Agent
             ,
             more
             powerful
             than
             the
             speaker
             .
          
           
             And
             it
             is
             remarkable
             that
             in
             the
             main
             ,
             the
             change
             is
             wrought
             in
             one
             and
             the
             same
             method
             :
             first
             ,
             humbling
             men
             for
             sin
             and
             misery
             ,
             and
             then
             leading
             them
             to
             Jesus
             Christ
             as
             
             the
             remedy
             ,
             and
             to
             God
             by
             him
             ;
             and
             so
             kindling
             the
             love
             of
             God
             in
             them
             by
             the
             bellows
             of
             faith
             ;
             and
             then
             leading
             them
             towards
             perfection
             in
             the
             exercises
             of
             that
             holy
             love
             .
          
           
             III.
             And
             it
             will
             further
             lead
             us
             to
             the
             original
             of
             this
             Change
             ,
             to
             consider
             
               on
               whom
            
             it
             is
             thus
             wrought
             .
             1.
             
             For
             their
             place
             and
             time
             .
             2.
             
             Their
             quality
             in
             themselves
             .
             3.
             
             And
             as
             compared
             to
             each
             other
             .
             4.
             
             And
             as
             to
             their
             numbers
             .
          
           
             1.
             
             For
             time
             and
             place
             ,
             it
             is
             in
             all
             ages
             since
             Christ
             (
             to
             say
             nothing
             of
             the
             former
             ages
             now
             )
             and
             in
             all
             Nations
             and
             Countries
             which
             have
             received
             him
             and
             his
             Gospel
             ,
             that
             Souls
             have
             been
             thus
             regenerated
             to
             God.
             If
             it
             had
             been
             only
             a
             fanatick
             rapture
             of
             brain-sick
             men
             ,
             it
             would
             have
             been
             like
             the
             effects
             of
             the
             Heresies
             of
             the
             
               Valentinians
               ,
               Basilidians
               ,
               Gnosticks
               ,
               Montanists
               ,
            
             &c.
             or
             of
             the
             
               Swenckfeldians
               ,
               Weigelians
               ,
               Behmenists
               ,
               Quakers
               ,
            
             and
             other
             such
             Enthusiasts
             ,
             who
             make
             a
             stir
             for
             one
             Age
             ,
             in
             some
             one
             corner
             of
             the
             world
             ,
             and
             then
             go
             out
             with
             a
             perpetual
             stink
             .
             In
             all
             Ages
             and
             Countries
             ,
             these
             effects
             of
             Christian
             Doctrine
             are
             the
             very
             same
             as
             they
             were
             in
             the
             first
             Age
             ,
             and
             the
             first
             Country
             where
             it
             was
             preached
             .
             Just
             such
             effects
             as
             it
             hath
             in
             one
             Kingdom
             or
             Family
             ,
             it
             hath
             in
             all
             others
             who
             equally
             receive
             it
             ;
             and
             just
             such
             persons
             as
             Christians
             were
             in
             the
             first
             Ages
             at
             
               Jerusalem
               ,
               Rome
               ,
               Antioch
               ,
               Philippi
               ,
            
             &c.
             such
             are
             they
             now
             in
             England
             ,
             according
             to
             their
             several
             degrees
             of
             grace
             ,
             (
             though
             not
             in
             miracles
             and
             things
             extraordinary
             to
             the
             Church
             .
             )
             The
             children
             of
             no
             one
             father
             are
             so
             like
             as
             all
             God's
             sanctified
             children
             are
             throughout
             the
             world
             .
          
           
             2.
             
             As
             to
             their
             
               civil
               quality
            
             ,
             it
             is
             men
             of
             all
             degrees
             that
             are
             thus
             sanctified
             ,
             though
             fewest
             of
             the
             Princes
             and
             great
             ones
             of
             the
             world
             .
             And
             as
             to
             their
             
               moral
               qualification
            
             ,
             it
             sometime
             falleth
             on
             men
             prepared
             by
             a
             considering
             sober
             temper
             ,
             and
             by
             natural
             plainness
             and
             honesty
             of
             heart
             ;
             and
             sometimes
             it
             befalleth
             such
             as
             are
             most
             prophane
             ,
             and
             drown'd
             in
             sin
             ,
             and
             never
             dreamt
             of
             such
             a
             change
             ;
             nay
             ,
             purposely
             set
             their
             minds
             against
             it
             :
             These
             God
             doth
             often
             suddenly
             surprize
             by
             an
             over-powering
             light
             ,
             and
             suitable-constraining-overcoming
             attraction
             ,
             and
             maketh
             them
             new
             men
             .
          
           
             3.
             
             And
             as
             to
             their
             
               capacities
               compared
            
             ,
             there
             is
             plainly
             a
             distinguishing
             hand
             that
             disposeth
             of
             the
             work
             .
             Sometimes
             a
             persecuting
             Saul
             is
             converted
             by
             a
             voice
             from
             Heaven
             ,
             when
             
             Pharisees
             that
             were
             less
             Persecutors
             are
             left
             in
             their
             unregeneracy
             .
             Sometimes
             under
             the
             same
             Sermon
             ,
             one
             that
             was
             more
             prophane
             and
             less
             prepared
             is
             converted
             ,
             when
             another
             that
             was
             more
             sober
             and
             better
             disposed
             remaineth
             as
             he
             was
             before
             :
             The
             husband
             and
             the
             wife
             ,
             the
             Parents
             and
             the
             Children
             ,
             Brothers
             and
             Sisters
             ,
             Companions
             and
             Friends
             ,
             are
             divided
             by
             this
             work
             ,
             and
             one
             converted
             and
             the
             other
             not
             :
             Though
             none
             is
             deprived
             of
             this
             Mercy
             ,
             but
             upon
             the
             guilt
             of
             their
             forfeiture
             ,
             resistance
             ,
             or
             contempt
             ;
             yet
             is
             there
             plainly
             the
             effect
             of
             some
             special
             choice
             of
             the
             Holy
             Spirit
             ,
             in
             taking
             out
             some
             of
             these
             that
             abused
             and
             forfeited
             grace
             ,
             and
             changing
             them
             by
             an
             insuperable
             work
             .
          
           
             4.
             
             And
             as
             to
             the
             number
             ,
             it
             is
             many
             thousands
             that
             are
             thus
             renewed
             ;
             enow
             to
             shew
             the
             Love
             and
             Power
             of
             him
             that
             calleth
             them
             :
             But
             yet
             the
             far
             smaller
             part
             of
             mankinde
             ,
             to
             shew
             his
             Dominion
             ,
             and
             distinguishing
             will
             ,
             who
             knoweth
             the
             reason
             of
             all
             his
             works
             :
             (
             of
             which
             more
             anon
             .
             )
          
           
             IV.
             Consider
             what
             Opposition
             this
             work
             of
             Grace
             doth
             overcome
             :
             1.
             
             Within
             us
             .
             2.
             
             Without
             us
             .
          
           
             1.
             
             Within
             men
             ,
             it
             findeth
             1.
             
             A
             dungeon
             of
             Ignorance
             ,
             
             which
             it
             dispelleth
             by
             it's
             heavenly
             light
             .
             2.
             
             Abundance
             of
             error
             and
             prejudice
             which
             it
             unteacheth
             men
             .
             3.
             
             A
             stupid
             hardened
             heart
             ,
             which
             it
             softeneth
             ;
             and
             a
             senseless
             sleepiness
             of
             Soul
             ,
             which
             it
             overcometh
             ,
             by
             awakening
             quickening
             power
             :
             4.
             
             A
             love
             to
             sin
             ,
             which
             it
             turneth
             into
             hatred
             :
             5.
             
             An
             idolizing
             self-esteem
             ,
             and
             self-conceitedness
             ,
             and
             self-love
             ,
             and
             self-willedness
             ,
             
             which
             it
             turneth
             into
             self-loathing
             and
             self-denyall
             :
             not
             making
             us
             loath
             our selves
             as
             Natural
             ,
             or
             as
             Renewed
             ,
             but
             as
             corrupt
             with
             sin
             ,
             and
             abusers
             of
             Mercy
             ;
             and
             such
             as
             by
             wilfull
             folly
             have
             wronged
             God
             ,
             and
             undone
             themselves
             :
             So
             that
             Repentance
             maketh
             men
             fall
             out
             with
             themselves
             ,
             and
             become
             as
             loathsome
             in
             their
             own
             eyes
             .
             6.
             
             It
             findeth
             in
             us
             an
             over-valuing
             love
             of
             
             this
             present
             World
             ,
             and
             a
             foolish
             inordinate
             desire
             to
             its
             profits
             ,
             dignities
             ,
             and
             honours
             ;
             which
             it
             destroyeth
             and
             turneth
             into
             a
             rational
             contempt
             .
             7.
             
             It
             findeth
             in
             us
             a
             prevailing
             sensuality
             ,
             and
             an
             unreasonable
             appetite
             and
             lust
             ;
             and
             a
             Flesh
             that
             would
             bear
             down
             both
             Reason
             and
             the
             Authority
             of
             God
             :
             And
             this
             it
             subdueth
             ,
             and
             mortifieth
             it
             's
             inordinate
             desires
             ,
             and
             bringeth
             it
             under
             the
             Laws
             of
             God.
             8.
             
             It
             findeth
             all
             this
             radicated
             and
             confirmed
             by
             Custome
             :
             And
             overcometh
             those
             sins
             ,
             which
             a
             sinner
             hath
             turned
             as
             into
             his
             Nature
             ,
             and
             hath
             lived
             in
             the
             love
             and
             practice
             of
             all
             his
             dayes
             .
             All
             this
             and
             more
             opposition
             within
             us
             grace
             doth
             overcome
             in
             all
             the
             sanctified
             :
             And
             there
             is
             not
             one
             of
             all
             these
             if
             well
             considered
             of
             ,
             but
             will
             appear
             to
             be
             of
             no
             small
             strength
             ,
             and
             difficulty
             to
             be
             truly
             conquered
             .
          
           
             2.
             
             And
             without
             us
             ,
             the
             
               holy
               Spirit
            
             overcometh
             ,
             1.
             
             Worldly
             allurements
             ,
             2.
             
             Worldly
             men
             ,
             3.
             
             All
             other
             assaults
             of
             Satan
             .
          
           
             1.
             
             While
             the
             Soul
             is
             in
             flesh
             ,
             and
             worketh
             by
             the
             means
             of
             the
             outward
             senses
             ,
             these
             present
             things
             will
             be
             a
             strong
             temptation
             to
             us
             :
             Prosperity
             and
             plenty
             ,
             wealth
             and
             honour
             ,
             ease
             and
             pleasure
             are
             accommodated
             to
             the
             desires
             of
             the
             flesh
             ;
             partly
             to
             its
             natural
             appetite
             ,
             and
             much
             more
             to
             it
             as
             inordinate
             by
             corruption
             :
             And
             the
             flesh
             careth
             not
             for
             Reason
             ,
             how
             much
             soever
             it
             gainsay
             :
             And
             then
             all
             these
             entising
             things
             are
             neer
             us
             ,
             and
             still
             present
             with
             us
             ,
             and
             before
             our
             eyes
             ;
             when
             Heavenly
             things
             are
             all
             unseen
             :
             And
             the
             sweetness
             of
             honour
             ,
             wealth
             and
             pleasure
             ,
             is
             known
             by
             feeling
             ,
             and
             therefore
             known
             easily
             and
             by
             all
             ;
             when
             the
             goodness
             of
             things
             spiritual
             is
             known
             only
             by
             Reason
             ,
             and
             believing
             :
             All
             which
             laid
             together
             (
             with
             sad
             experience
             )
             do
             fully
             shew
             ,
             that
             it
             must
             be
             a
             very
             great
             work
             to
             overcome
             this
             World
             ,
             and
             raise
             the
             heart
             above
             it
             to
             a
             better
             ,
             and
             so
             to
             sanctifie
             a
             soul
             .
          
           
             2.
             
             And
             
               worldly
               men
            
             do
             rise
             up
             against
             this
             
               Holy
               work
            
             ,
             as
             as
             well
             as
             worldly
             things
             :
             Undenyable
             experience
             assureth
             us
             ,
             that
             through
             all
             the
             World
             ,
             
               ungodly
               sensual
            
             men
             ,
             have
             a
             marvellous
             implacable
             hatred
             to
             Godlyness
             and
             true
             mortification
             ;
             and
             will
             by
             flattery
             or
             slanders
             ,
             or
             scorns
             ,
             or
             plots
             ,
             or
             cruel
             violence
             ,
             do
             all
             that
             they
             are
             able
             to
             resist
             
             it
             :
             So
             that
             he
             that
             will
             live
             a
             holy
             temperate
             life
             ,
             must
             make
             himself
             a
             scorn
             ,
             if
             not
             a
             prey
             :
             The
             foolish
             wit
             of
             the
             ungodly
             is
             bent
             ,
             to
             reason
             men
             out
             of
             Faith
             ,
             Hope
             ,
             and
             Holiness
             ,
             and
             to
             cavill
             against
             our
             obedience
             to
             God
             ,
             and
             to
             disgrace
             all
             that
             course
             of
             life
             ,
             which
             is
             necessary
             to
             salvation
             .
             And
             it
             is
             a
             great
             work
             to
             overcome
             all
             these
             temptations
             of
             the
             foolish
             and
             furious
             World.
             Great
             I
             say
             ,
             because
             of
             the
             great
             folly
             and
             corruption
             of
             unregenerate
             men
             ,
             on
             whom
             it
             must
             be
             wrought
             ;
             though
             it
             would
             be
             smaller
             to
             a
             wise
             and
             considerate
             person
             .
             To
             be
             made
             as
             an
             Owl
             ,
             and
             hunted
             as
             a
             Partridge
             or
             a
             beast
             of
             Prey
             ,
             by
             those
             that
             we
             converse
             with
             ,
             when
             we
             might
             have
             their
             favour
             ,
             and
             friendship
             ,
             and
             Preferments
             ,
             if
             we
             would
             say
             and
             do
             as
             they
             ,
             this
             is
             not
             easie
             to
             flesh
             and
             blood
             :
             But
             its
             easie
             to
             the
             Spirit
             of
             God.
             
          
           
             3.
             
             The
             Devil
             is
             so
             notoriously
             an
             enemy
             to
             this
             sanctifying
             work
             ,
             that
             it
             is
             a
             strong
             discovery
             that
             Christ
             was
             sent
             from
             God
             to
             do
             it
             .
             What
             a
             stir
             doth
             he
             first
             make
             to
             keep
             out
             the
             Gospel
             ,
             that
             it
             may
             not
             be
             Preached
             to
             the
             Nations
             of
             the
             World
             ?
             And
             where
             that
             will
             not
             serve
             ,
             what
             a
             stir
             doth
             he
             make
             to
             debauch
             Christs
             Ministers
             ,
             and
             corrupt
             them
             by
             ignorance
             ,
             heresie
             ,
             error
             ,
             schism
             ,
             domineering
             pride
             ,
             sensuality
             ,
             covetousness
             ,
             slothfulness
             and
             negligence
             ,
             that
             they
             may
             do
             the
             work
             of
             Christ
             deceitfully
             ,
             as
             if
             they
             did
             it
             not
             :
             Yea
             ,
             and
             if
             it
             may
             be
             ,
             to
             win
             them
             to
             his
             service
             ,
             to
             destroy
             the
             Church
             by
             Oppression
             or
             Division
             ,
             under
             pretense
             of
             serving
             Christ
             ?
             And
             what
             cunning
             and
             industry
             doth
             this
             Serpent
             use
             ,
             to
             insinuate
             into
             great
             ones
             and
             Rulers
             of
             the
             Earth
             ,
             a
             prejudice
             against
             Christ
             and
             Godliness
             ,
             and
             to
             make
             them
             believe
             ,
             that
             all
             that
             are
             seriously
             Godly
             are
             their
             enemies
             ,
             and
             are
             against
             some
             interest
             of
             theirs
             ,
             that
             so
             he
             might
             take
             the
             sword
             which
             God
             hath
             put
             into
             their
             hands
             ,
             and
             turn
             it
             to
             his
             own
             service
             against
             him
             that
             gave
             it
             ?
             How
             cunning
             and
             diligent
             is
             he
             to
             seduce
             men
             that
             begin
             to
             set
             themselves
             to
             a
             Religious
             life
             ,
             into
             some
             false
             Opinions
             ,
             or
             dividing
             Sects
             ,
             or
             scandalous
             unjustifiable
             practice
             ,
             that
             thereby
             he
             may
             triumph
             against
             Christ
             ,
             and
             have
             something
             to
             say
             against
             Religion
             ,
             from
             the
             faults
             of
             men
             ,
             when
             he
             hath
             nothing
             to
             say
             against
             it
             justly
             from
             it self
             ?
             and
             that
             he
             may
             have
             something
             to
             
             say
             to
             those
             Rulers
             and
             People
             ,
             with
             whom
             he
             would
             fain
             make
             Religion
             odious
             ?
             How
             cunningly
             doth
             he
             engage
             ungodly
             men
             ,
             to
             be
             his
             Servants
             in
             seducing
             others
             ,
             and
             making
             them
             such
             as
             they
             are
             themselves
             ,
             and
             in
             standing
             up
             for
             sin
             and
             darkness
             against
             the
             light
             and
             life
             of
             Faith
             ?
             So
             that
             ungodly
             men
             are
             but
             the
             Souldiers
             and
             Preachers
             of
             the
             Devil
             ,
             in
             all
             parts
             employed
             to
             fight
             against
             God
             ,
             and
             draw
             men
             from
             holiness
             and
             justice
             ,
             and
             temperance
             ,
             to
             sin
             ,
             and
             to
             damnation
             :
             So
             that
             it
             is
             a
             very
             discernable
             thing
             ,
             that
             Satan
             is
             the
             Head
             of
             one
             party
             in
             the
             World
             ,
             as
             the
             Destroying
             Prince
             of
             Darkness
             and
             deceit
             ;
             and
             that
             Christ
             is
             the
             Head
             of
             the
             
               other
               party
            
             ,
             as
             the
             Prince
             of
             light
             ,
             and
             truth
             ,
             and
             holiness
             :
             And
             that
             there
             is
             a
             continued
             war
             or
             opposition
             ,
             between
             these
             two
             Kingdoms
             or
             Armies
             ,
             in
             all
             parts
             and
             ages
             of
             the
             World
             (
             of
             which
             I
             have
             fullyer
             treated
             in
             another
             Book
             *
             )
             If
             any
             shall
             say
             ,
             How
             know
             you
             that
             all
             this
             is
             the
             work
             of
             Satan
             ?
             I
             shall
             have
             fitter
             occasion
             to
             answer
             that
             anon
             :
             I
             shall
             now
             say
             but
             this
             ,
             that
             the
             nature
             of
             the
             work
             ,
             the
             tendency
             of
             it
             ,
             the
             
               irrationall
               ,
               erroneous
            
             ,
             or
             brutish
             tyrannical
             manner
             of
             doing
             it
             ,
             the
             internal
             importunity
             and
             manner
             of
             his
             suggestions
             ,
             and
             the
             effects
             of
             all
             ,
             and
             the
             contrariety
             of
             it
             to
             God
             and
             Man
             ,
             will
             soon
             shew
             a
             considerate
             man
             the
             author
             .
             (
             Though
             more
             shall
             be
             anon
             added
             .
             )
          
           
             V.
             All
             this
             aforegoing
             will
             shew
             a
             reasonable
             man
             ,
             that
             the
             Spirits
             Regenerating
             work
             is
             such
             ,
             as
             is
             a
             full
             attestation
             of
             God
             to
             that
             Doctrine
             ,
             by
             which
             it
             is
             effected
             .
             And
             if
             any
             now
             say
             ,
             How
             prove
             you
             ,
             that
             all
             this
             is
             to
             be
             ascribed
             to
             
               Jesus
               Christ
            
             ,
             any
             more
             than
             to
             Socrates
             or
             to
             Seneca
             ,
             or
             Cicero
             :
             I
             answer
             :
             1.
             
             So
             much
             truth
             of
             a
             sacred
             tendency
             ,
             as
             Plato
             ,
             or
             Pythagoras
             ,
             or
             Socrates
             ,
             or
             any
             Philosopher
             taught
             ,
             might
             do
             some
             good
             ,
             and
             work
             some
             reformation
             ,
             according
             to
             its
             quality
             and
             degree
             :
             But
             as
             it
             was
             a
             lame
             imperfect
             doctrine
             which
             they
             taught
             ,
             so
             was
             it
             a
             very
             lame
             imperfect
             reformation
             which
             they
             wrought
             ,
             unlike
             the
             effects
             of
             the
             Doctrine
             and
             Spirit
             of
             Jesus
             Christ
             :
             I
             need
             to
             say
             no
             more
             of
             this
             ,
             than
             to
             desire
             any
             man
             to
             make
             an
             impartial
             and
             judicious
             comparison
             between
             them
             .
             And
             ,
             besides
             much
             more
             ,
             he
             shall
             quickly
             finde
             these
             differences
             following
             :
             1.
             
             That
             the
             Philosophers
             Disciples
             had
             a
             very
             
             poor
             ,
             dark
             ,
             disordered
             knowledge
             of
             God
             ,
             
             in
             comparison
             of
             the
             Christians
             :
             and
             that
             mixt
             with
             odious
             fopperies
             ,
             either
             blasphemous
             or
             idolatrous
             .
             2.
             
             The
             Philosophers
             spake
             of
             God
             ,
             and
             the
             Life
             to
             come
             almost
             altogether
             notionally
             ,
             as
             they
             did
             of
             Logick
             or
             Physicks
             ;
             and
             very
             few
             of
             them
             Practically
             ,
             as
             a
             thing
             that
             mans
             happiness
             or
             misery
             was
             so
             much
             concerned
             in
             .
             3.
             
             They
             spake
             very
             jejunely
             and
             dryly
             about
             a
             holy
             state
             and
             course
             of
             life
             ,
             and
             the
             duty
             of
             Man
             to
             God
             ,
             in
             resignation
             ,
             devotedness
             ,
             obedience
             and
             love
             .
             4.
             
             They
             said
             little
             comparatively
             to
             the
             true
             humbling
             of
             a
             Soul
             ,
             nor
             in
             the
             just
             discovery
             of
             the
             evil
             of
             sin
             ,
             nor
             for
             self-denyall
             .
             5.
             
             They
             gave
             too
             great
             countenance
             to
             Pride
             ,
             and
             Worldliness
             ,
             and
             pleasing
             the
             senses
             by
             excess
             .
             6.
             
             
             The
             Doctrine
             of
             true
             Love
             to
             one
             another
             ,
             is
             taught
             by
             them
             exceeding
             lamely
             and
             defectively
             :
             7.
             
             Revenge
             is
             too
             much
             indulged
             by
             them
             ,
             and
             loving
             our
             Enemies
             ,
             and
             forgiving
             great
             wrongs
             ,
             was
             little
             known
             ,
             or
             taught
             ,
             or
             practised
             :
             8.
             
             They
             were
             so
             pitifully
             unacquainted
             with
             the
             certainty
             and
             blessedness
             of
             the
             Life
             to
             come
             ,
             that
             they
             say
             nothing
             of
             it
             ,
             that
             is
             ever
             likely
             to
             make
             any
             considerable
             number
             set
             their
             hearts
             on
             Heaven
             ,
             and
             to
             live
             a
             heavenly
             Life
             .
             9.
             
             They
             were
             so
             unacquainted
             with
             the
             nature
             and
             will
             of
             God
             ,
             that
             they
             taught
             and
             used
             such
             a
             manner
             of
             Worship
             as
             tended
             rather
             to
             delude
             and
             corrupt
             men
             ,
             than
             to
             sanctifie
             them
             :
             10.
             
             They
             medled
             so
             little
             with
             the
             inward
             sins
             and
             duties
             of
             the
             heart
             ,
             especially
             about
             the
             holy
             Love
             of
             God
             ;
             and
             their
             goodness
             was
             so
             much
             in
             outward
             acts
             ,
             and
             in
             meer
             respect
             to
             men
             ;
             that
             they
             were
             not
             like
             to
             sanctifie
             the
             Soul
             ,
             or
             make
             the
             
               Man
               good
            
             ,
             that
             his
             actions
             might
             be
             good
             ;
             but
             only
             to
             polish
             men
             for
             Civil
             Societies
             ;
             with
             the
             addition
             of
             a
             little
             Varnish
             of
             Superstition
             and
             Hypocrisie
             .
             11.
             
             Their
             very
             style
             is
             either
             suitable
             to
             dead
             speculation
             ,
             as
             a
             Lecture
             of
             Metaphysicks
             ;
             or
             sleight
             and
             dull
             ,
             and
             unlike
             to
             be
             effectual
             to
             convert
             and
             sanctifie
             mens
             Souls
             :
             12.
             
             Almost
             all
             is
             done
             in
             such
             a
             disputing
             sophistical
             way
             ,
             and
             clogg'd
             with
             so
             many
             obscurities
             ,
             uncertainties
             ,
             and
             self-contradictions
             ,
             and
             mixt
             in
             heaps
             of
             Physical
             and
             Logical
             Subtilties
             ,
             that
             they
             were
             unfit
             for
             the
             common
             peoples
             benefit
             ,
             and
             could
             tend
             but
             to
             the
             benefit
             of
             a
             few
             .
             13.
             
             Experience
             taught
             ,
             and
             still
             teacheth
             the
             World
             ,
             that
             
               Holy
               
               Souls
            
             and
             Lives
             ,
             that
             were
             sincerely
             set
             upon
             God
             and
             Heaven
             ,
             were
             strangers
             amongst
             the
             Disciples
             of
             the
             Philosophers
             ,
             and
             other
             Heathens
             :
             Or
             if
             it
             be
             thought
             that
             there
             were
             some
             such
             among
             them
             ,
             certainly
             ,
             they
             were
             very
             few
             ,
             in
             comparison
             of
             true
             Christians
             ,
             and
             those
             few
             very
             dark
             ,
             and
             diseased
             and
             defective
             :
             with
             us
             ,
             a
             Childe
             at
             ten
             years
             old
             will
             know
             more
             of
             God
             ,
             and
             shew
             more
             true
             piety
             ,
             than
             did
             any
             of
             their
             Philosophers
             ;
             with
             us
             poor
             women
             ,
             and
             labouring
             persons
             ,
             do
             live
             in
             that
             holiness
             ,
             and
             heavenliness
             of
             minde
             and
             conversation
             ,
             which
             the
             wisest
             of
             the
             Philosophers
             never
             did
             attain
             .
             I
             spake
             of
             this
             before
             ,
             but
             here
             also
             thought
             meet
             ,
             to
             shew
             you
             the
             difference
             between
             the
             effect
             of
             Christs
             doctrine
             and
             the
             Philosophers
             .
          
           
             2.
             
             And
             that
             all
             this
             is
             justly
             to
             be
             imputed
             to
             Christ
             himself
             ,
             I
             shall
             now
             prove
             .
             1.
             
             He
             gave
             them
             a
             perfect
             pattern
             for
             his
             holy
             ,
             obedient
             ,
             heavenly
             Life
             ,
             in
             his
             own
             person
             and
             his
             conversation
             here
             on
             Earth
             .
             2.
             
             His
             Doctrine
             and
             Law
             requireth
             all
             this
             holiness
             which
             I
             described
             to
             you
             :
             You
             finde
             the
             Prescript
             in
             his
             Word
             ,
             of
             which
             the
             holy
             Souls
             and
             Lives
             of
             men
             are
             but
             a
             transcript
             .
             3.
             
             All
             his
             Institutions
             and
             Ordinances
             are
             but
             means
             and
             helps
             to
             this
             .
             4.
             
             He
             hath
             made
             it
             the
             condition
             of
             mans
             Salvation
             to
             be
             thus
             holy
             ,
             in
             sincerity
             ,
             and
             to
             desire
             and
             
               seek
               after
            
             perfection
             in
             it
             :
             He
             taketh
             no
             other
             for
             true
             Christians
             indeed
             ,
             nor
             will
             save
             any
             other
             at
             the
             last
             .
             5.
             
             All
             his
             comforting
             Promises
             of
             mercy
             and
             defence
             are
             made
             only
             to
             such
             .
             6.
             
             He
             hath
             made
             it
             the
             Office
             of
             his
             Ministers
             through
             the
             World
             ,
             to
             perswade
             and
             draw
             men
             to
             this
             Holiness
             :
             And
             if
             you
             hear
             the
             Sermons
             ,
             and
             read
             the
             Books
             which
             any
             faithfull
             Minister
             of
             Christ
             doth
             preach
             or
             write
             ,
             you
             will
             soon
             see
             that
             this
             is
             the
             business
             of
             them
             all
             :
             And
             you
             may
             soon
             perceive
             ,
             that
             these
             Ministers
             have
             another
             kinde
             of
             preaching
             and
             writing
             than
             the
             Philosophers
             had
             ;
             more
             clear
             ,
             more
             congruous
             ,
             more
             spiritual
             ,
             more
             powerfull
             ,
             and
             likely
             to
             win
             men
             to
             Holiness
             and
             Heavenliness
             :
             When
             our
             Divines
             and
             their
             Philosophers
             are
             compared
             ,
             as
             to
             their
             promoting
             of
             true
             Holiness
             ,
             verily
             ,
             the
             latter
             seem
             to
             be
             but
             as
             Glow-worms
             ,
             and
             the
             former
             to
             be
             the
             Candles
             for
             the
             Family
             of
             God
             :
             And
             yet
             I
             truly
             value
             the
             wisdom
             and
             virtue
             which
             I
             finde
             in
             a
             Plato
             ,
             a
             Seneca
             ,
             a
             Cicero
             ,
             an
             
             Antonine
             ,
             or
             any
             of
             them
             .
             If
             you
             say
             ,
             our
             advantage
             is
             because
             coming
             after
             all
             ,
             we
             have
             the
             helps
             of
             all
             ,
             even
             of
             those
             Philosophers
             .
             I
             answer
             ,
             mark
             in
             our
             Books
             and
             Sermons
             whether
             it
             be
             any
             thing
             but
             Christianity
             which
             we
             preach
             ?
             It
             is
             from
             Christ
             and
             Scripture
             ,
             that
             we
             fetch
             our
             Doctrine
             ,
             and
             not
             from
             the
             Philosophers
             :
             we
             use
             their
             helps
             in
             Logick
             ,
             Physicks
             ,
             &c.
             But
             that
             's
             nothing
             to
             our
             Doctrine
             !
             He
             that
             taught
             me
             to
             speak
             English
             ,
             did
             not
             teach
             me
             the
             Doctrine
             which
             I
             preach
             in
             English
             :
             And
             he
             that
             teacheth
             me
             to
             use
             the
             Instruments
             of
             Logick
             ,
             doth
             not
             teach
             me
             the
             doctrine
             about
             which
             I
             use
             them
             .
             And
             why
             did
             not
             those
             Philosophers
             by
             all
             their
             art
             ,
             attain
             to
             that
             skill
             in
             this
             Sacred
             work
             ,
             as
             the
             Ministers
             of
             Christ
             do
             ,
             when
             they
             had
             as
             much
             or
             more
             of
             the
             Arts
             than
             we
             ?
             I
             read
             indeed
             of
             many
             good
             Orations
             then
             used
             ;
             even
             in
             those
             of
             the
             Emperour
             Julian
             ,
             there
             is
             much
             good
             ;
             and
             in
             
               Antonine
               ,
               Arrian
               ,
               Epictetus
               ,
               Plutarch
               ,
            
             more
             .
             And
             I
             read
             of
             much
             taking-Oratory
             of
             the
             Bonzii
             in
             
               Japan
               ,
               &c.
            
             
             But
             compared
             to
             the
             endeavours
             of
             Christian
             Divines
             ,
             they
             are
             poor
             ,
             pedantick
             ,
             barren
             things
             ,
             and
             little
             sparks
             ;
             and
             the
             success
             of
             them
             is
             but
             answerable
             .
             7.
             
             Christ
             did
             before
             hand
             promise
             to
             send
             his
             Spirit
             into
             mens
             Souls
             ,
             to
             do
             all
             this
             work
             upon
             all
             his
             Chosen
             .
             And
             as
             he
             promised
             ,
             just
             so
             he
             doth
             .
             8.
             
             And
             we
             finde
             by
             experience
             ,
             that
             it
             is
             the
             preaching
             of
             Christs
             doctrine
             by
             which
             the
             work
             is
             done
             :
             It
             is
             by
             the
             reading
             of
             the
             sacred
             Scripture
             ,
             or
             hearing
             the
             Doctrine
             of
             it
             opened
             and
             applyed
             to
             us
             ,
             that
             Souls
             are
             thus
             changed
             ,
             as
             is
             before
             described
             :
             And
             if
             it
             be
             by
             the
             medicines
             which
             he
             sendeth
             us
             himself
             ,
             by
             the
             hands
             of
             his
             own
             Servants
             ,
             that
             we
             are
             healed
             ,
             we
             need
             not
             doubt
             whether
             it
             be
             he
             that
             healed
             us
             .
             His
             Doctrine
             doth
             it
             as
             the
             instrumental
             Cause
             ;
             for
             we
             finde
             it
             adapted
             thereunto
             ,
             and
             we
             finde
             nothing
             done
             upon
             us
             but
             by
             that
             Doctrine
             ;
             nor
             any
             remaining
             effect
             but
             what
             is
             the
             impression
             of
             it
             :
             But
             his
             Spirit
             inwardly
             reneweth
             us
             as
             the
             
               Principal
               cause
            
             ,
             and
             worketh
             with
             and
             by
             the
             Word
             :
             For
             we
             finde
             that
             the
             Word
             doth
             not
             work
             upon
             all
             ;
             nor
             upon
             all
             alike
             ,
             that
             are
             alike
             prepared
             :
             But
             we
             easily
             perceive
             a
             voluntary
             distinguishing
             choice
             in
             the
             operation
             .
             And
             we
             finde
             a
             power
             more
             than
             can
             be
             in
             the
             words
             alone
             ,
             in
             the
             effect
             upon
             our selves
             .
             The
             heart
             is
             
             like
             the
             Wax
             ,
             and
             the
             Word
             like
             the
             Seal
             ,
             and
             the
             Spirit
             like
             the
             hand
             that
             strongly
             applyeth
             it
             :
             We
             feel
             upon
             our
             hearts
             ,
             that
             (
             though
             nothing
             is
             done
             without
             the
             Seal
             ,
             yet
             )
             a
             greater
             force
             doth
             make
             the
             impression
             than
             the
             weight
             of
             the
             Seal
             alone
             could
             cause
             .
          
           
             By
             this
             time
             it
             is
             evident
             ,
             that
             this
             work
             of
             Sanctification
             is
             the
             attestation
             of
             God
             by
             which
             he
             publickly
             owneth
             the
             Gospel
             ,
             and
             declareth
             to
             the
             World
             ,
             that
             Christ
             is
             the
             Saviour
             ,
             and
             his
             Word
             is
             true
             :
             For
             1.
             
             It
             is
             certain
             that
             this
             work
             of
             Renovation
             is
             the
             work
             of
             God
             :
             For
             1.
             
             It
             is
             his
             Image
             on
             the
             Soul
             :
             It
             is
             the
             life
             of
             the
             Soul
             as
             flowing
             from
             his
             Holy
             Life
             :
             wherein
             are
             contained
             the
             Trinity
             of
             Perfections
             :
             It
             is
             the
             Power
             of
             the
             Soul
             ,
             by
             which
             it
             can
             overcome
             the
             Flesh
             ,
             the
             World
             and
             the
             Devil
             ,
             which
             without
             it
             none
             is
             able
             to
             do
             :
             It
             is
             the
             Wisdom
             of
             the
             Soul
             ,
             produced
             by
             his
             Light
             and
             Wisdom
             ;
             by
             which
             we
             know
             the
             difference
             between
             Good
             and
             Evil
             ,
             and
             our
             Reason
             is
             restored
             to
             its
             dominion
             over
             fleshly
             sense
             :
             It
             is
             the
             Goodness
             of
             the
             Soul
             ,
             by
             which
             it
             is
             made
             suitable
             to
             the
             Eternal
             Good
             ;
             and
             fit
             to
             know
             him
             ,
             love
             him
             ,
             praise
             him
             ,
             serve
             him
             ,
             and
             enjoy
             him
             :
             And
             therefore
             nothing
             lower
             than
             his
             Goodness
             can
             be
             its
             principal
             Cause
             .
          
           
             2.
             
             It
             subserveth
             the
             Interest
             of
             God
             in
             the
             World
             :
             And
             recovereth
             the
             apostate
             Soul
             to
             himself
             :
             It
             disposeth
             it
             to
             honour
             him
             ,
             love
             him
             and
             obey
             him
             :
             It
             delivereth
             up
             the
             whole
             man
             to
             him
             as
             his
             own
             :
             It
             casteth
             down
             all
             that
             rebelleth
             against
             him
             :
             It
             casteth
             out
             all
             which
             was
             preferred
             before
             him
             :
             It
             rejecteth
             all
             which
             standeth
             up
             against
             him
             ,
             and
             would
             seduce
             and
             tempt
             us
             from
             him
             :
             And
             therefore
             it
             is
             certainly
             his
             work
             .
          
           
             3.
             
             Whose
             else
             should
             it
             be
             ?
             Would
             Satan
             or
             any
             evil
             cause
             produce
             so
             excellent
             an
             effect
             ?
             would
             the
             worst
             of
             beings
             do
             the
             best
             of
             works
             ?
             (
             It
             is
             the
             best
             that
             is
             done
             in
             this
             lower
             world
             )
             Would
             any
             enemy
             of
             God
             so
             much
             honour
             him
             ,
             and
             promote
             his
             interest
             ,
             and
             restore
             him
             his
             own
             ?
             would
             any
             enemy
             of
             mankind
             thus
             advance
             us
             ,
             and
             bring
             us
             up
             to
             a
             life
             of
             the
             highest
             honour
             and
             delights
             ,
             that
             we
             are
             capable
             of
             on
             earth
             ,
             and
             give
             us
             the
             hopes
             of
             life
             eternal
             ?
          
           
             And
             if
             any
             good
             Angel
             ,
             or
             other
             Cause
             ,
             should
             do
             it
             ,
             all
             reason
             will
             confess
             ,
             that
             they
             do
             it
             but
             as
             the
             Messengers
             or
             
             Instruments
             of
             God
             ,
             and
             as
             second
             causes
             ,
             and
             not
             as
             the
             first
             Cause
             :
             for
             otherwise
             we
             should
             make
             them
             gods
             .
             For
             my
             own
             part
             ,
             my
             Soul
             perceiveth
             ,
             that
             it
             is
             God
             himself
             that
             hath
             imprinted
             this
             his
             Image
             on
             me
             ,
             and
             hath
             hereby
             ,
             as
             it
             were
             ,
             written
             upon
             me
             his
             Name
             and
             Mark
             ,
             even
             
               HOLINESS
               TO
               THE
               LORD
            
             ;
             and
             I
             bear
             about
             me
             continually
             a
             Witness
             of
             Himself
             ,
             his
             Son
             ,
             and
             holy
             Spirit
             ;
             a
             Witness
             within
             me
             ,
             which
             is
             the
             Seal
             of
             God
             ,
             and
             the
             pledge
             of
             his
             love
             ,
             and
             the
             earnest
             of
             my
             heavenly
             inheritance
             .
          
           
             And
             if
             our
             Sanctification
             be
             thus
             
               of
               GOD
            
             ,
             it
             is
             certainly
             his
             attestation
             to
             the
             truth
             of
             Christ
             ,
             and
             to
             his
             Gospel
             :
             for
             ,
             1.
             
             No
             man
             that
             knoweth
             the
             perfections
             of
             God
             ,
             will
             ever
             believe
             ,
             that
             he
             would
             bless
             a
             deceiver
             ,
             and
             a
             lie
             ,
             to
             be
             the
             means
             of
             the
             most
             holy
             and
             excellent
             work
             that
             ever
             was
             done
             in
             the
             world
             .
             If
             Christ
             were
             a
             Deceiver
             ,
             his
             crime
             would
             be
             so
             execrable
             ,
             as
             would
             engage
             the
             Justice
             of
             God
             against
             him
             ,
             as
             he
             is
             the
             righteous
             Governour
             of
             the
             world
             :
             And
             therefore
             he
             would
             not
             so
             highly
             honour
             him
             ,
             to
             be
             his
             chiefest
             instrument
             for
             the
             worlds
             Renovation
             .
             He
             is
             not
             impotent
             to
             need
             such
             instruments
             ;
             he
             is
             not
             ignorant
             ,
             that
             he
             should
             so
             mistake
             in
             the
             choice
             of
             instruments
             ;
             he
             is
             not
             bad
             ,
             that
             he
             should
             love
             and
             use
             such
             Instruments
             ,
             and
             comply
             with
             their
             deceits
             .
             These
             things
             are
             all
             so
             clear
             and
             sure
             ,
             that
             I
             cannot
             doubt
             of
             them
             .
          
           
             2.
             
             No
             man
             that
             knoweth
             the
             mercifulness
             of
             God
             ,
             and
             the
             Justice
             of
             his
             Government
             can
             believe
             ,
             that
             he
             would
             give
             up
             Mankind
             so
             remedilesly
             to
             seduction
             ;
             yea
             ,
             and
             be
             the
             principal
             causer
             of
             it
             himself
             .
             For
             if
             besides
             Prophecie
             ,
             and
             a
             
               holy
               Doctrine
            
             ,
             and
             a
             multitude
             of
             famous
             Miracles
             ,
             a
             Deceiver
             might
             also
             be
             the
             great
             
               Renewer
               and
               Sanctifier
            
             of
             the
             world
             ,
             to
             bring
             man
             back
             to
             the
             obedience
             of
             God
             ,
             and
             to
             repair
             his
             Image
             on
             Mankind
             ;
             what
             possibility
             were
             there
             of
             our
             discovery
             of
             that
             deceit
             ?
             Or
             rather
             should
             we
             not
             say
             ,
             he
             were
             a
             
               blessed
               Deceiver
            
             ,
             that
             had
             deceived
             us
             from
             our
             sin
             and
             misery
             ,
             and
             brought
             back
             our
             straying
             souls
             to
             God
             ?
          
           
             3.
             
             Nay
             ,
             when
             Christ
             fore-told
             men
             ,
             that
             he
             would
             send
             his
             Spirit
             to
             do
             all
             this
             work
             ,
             and
             would
             renew
             men
             for
             eternal
             life
             ,
             and
             thus
             be
             with
             us
             to
             the
             end
             of
             the
             world
             ;
             and
             when
             I
             see
             all
             this
             done
             ,
             I
             must
             needs
             believe
             ,
             that
             he
             that
             can
             send
             down
             a
             
               Sanctifying
               Spirit
            
             ,
             a
             
               Spirit
               of
               Life
            
             ,
             a
             
             
               Spirit
               of
               Power
               ,
               Light
               and
               Love
               ,
            
             to
             make
             his
             Doctrine
             in
             the
             mouths
             of
             his
             Ministers
             effectual
             to
             mens
             Regeneration
             and
             Sanctification
             ,
             is
             no
             less
             himself
             than
             God
             ,
             or
             certainly
             no
             less
             than
             his
             certain
             Administrator
             .
          
           
             4.
             
             What
             need
             I
             more
             to
             prove
             the
             Cause
             than
             the
             
               adequate
               effect
            
             ?
             When
             I
             find
             that
             Christ
             doth
             actually
             
               save
               me
            
             ,
             shall
             I
             question
             whether
             he
             be
             
               my
               Saviour
            
             ?
             When
             I
             find
             that
             he
             saveth
             thousands
             about
             me
             ,
             and
             offereth
             the
             same
             to
             others
             ,
             shall
             I
             doubt
             whether
             he
             be
             the
             Saviour
             of
             the
             world
             ?
             Sure
             he
             that
             healeth
             us
             all
             ,
             and
             that
             so
             wonderfully
             and
             so
             cheaply
             ,
             may
             well
             be
             called
             our
             Physician
             .
             If
             he
             had
             promised
             only
             to
             save
             us
             ,
             I
             might
             have
             doubted
             whether
             he
             would
             perform
             it
             ,
             and
             consequently
             whether
             he
             be
             indeed
             
               the
               Saviour
            
             .
             But
             when
             he
             performeth
             it
             on
             my self
             ,
             and
             performeth
             it
             on
             thousands
             round
             about
             me
             ,
             to
             doubt
             yet
             whether
             he
             be
             the
             Saviour
             ,
             when
             he
             
               actually
               saveth
            
             us
             ,
             is
             to
             be
             ignorant
             in
             despite
             of
             Reason
             and
             Experience
             .
             I
             conclude
             therefore
             that
             the
             
               Spirit
               of
               Sanctification
            
             is
             the
             
               infallible
               Witness
            
             of
             the
             
               Verity
               of
               the
               Gospel
            
             ,
             and
             the
             Veracity
             of
             Jesus
             Christ
             .
          
           
             5.
             
             And
             I
             entreat
             all
             that
             read
             this
             ,
             further
             to
             observe
             ,
             the
             great
             use
             and
             advantage
             of
             this
             testimony
             above
             others
             :
             in
             that
             it
             is
             continued
             from
             Generation
             to
             Generation
             ,
             and
             not
             as
             the
             gift
             and
             testimony
             of
             Miracles
             ,
             which
             continued
             plentifully
             but
             one
             Age
             ,
             and
             with
             diminution
             somewhat
             after
             :
             this
             is
             Christ's
             witness
             to
             the
             end
             of
             the
             world
             ,
             in
             every
             Country
             ,
             and
             to
             every
             Soul
             :
             yea
             ,
             and
             continually
             dwelling
             in
             them
             :
             
               For
               if
               any
               man
               have
               not
               the
               Spirit
               of
               Christ
               ,
               he
               is
               none
               of
               his
               ,
               Rom.
            
             8.9
             .
             He
             that
             is
             not
             able
             to
             examine
             the
             History
             which
             reporteth
             the
             Miracles
             to
             him
             ,
             may
             be
             able
             to
             find
             upon
             his
             Soul
             the
             Image
             of
             God
             imprinted
             by
             the
             Gospel
             ,
             and
             to
             know
             that
             the
             Gospel
             hath
             that
             Image
             in
             it self
             which
             it
             imprinteth
             upon
             others
             ;
             and
             that
             it
             cometh
             from
             God
             ,
             which
             leadeth
             men
             so
             directly
             unto
             God
             ;
             and
             that
             it
             is
             certainly
             his
             own
             means
             which
             he
             blesseth
             to
             so
             great
             and
             excellent
             ends
             .
          
           
             6.
             
             Note
             also
             ,
             that
             part
             of
             the
             work
             of
             the
             Spirit
             of
             God
             in
             succeeding
             the
             Doctrine
             of
             Jesus
             Christ
             ,
             doth
             consist
             in
             the
             
               effectual
               production
            
             of
             
               Faith
               it self
            
             :
             for
             though
             the
             work
             be
             wrought
             by
             the
             Reasons
             of
             the
             Gospel
             ,
             and
             the
             Evidences
             of
             Truth
             ;
             yet
             is
             it
             also
             wrought
             by
             the
             Spirit
             of
             God
             ,
             concurring
             
             with
             that
             evidence
             ,
             and
             as
             the
             internal
             Efficient
             ,
             exciting
             the
             sluggish
             faculties
             to
             do
             their
             office
             ,
             and
             illustrating
             the
             understanding
             ,
             and
             fitting
             the
             will
             to
             entertain
             the
             truth
             :
             for
             the
             difficulties
             are
             so
             great
             ,
             and
             the
             temptations
             to
             unbelief
             so
             subtil
             and
             violent
             ,
             and
             our
             own
             indisposedness
             through
             corruption
             ,
             the
             greatest
             impediment
             of
             all
             ,
             that
             the
             bare
             Word
             alone
             would
             not
             produce
             a
             belief
             of
             that
             lively
             vigorous
             nature
             ,
             as
             is
             necessary
             to
             its
             noble
             effects
             and
             ends
             ,
             without
             the
             internal
             co-operation
             of
             the
             Spirit
             .
             So
             that
             Christ
             doth
             not
             only
             teach
             us
             the
             
               Christian
               Faith
            
             and
             Religion
             ,
             but
             doth
             give
             it
             us
             ,
             and
             
               work
               it
               in
               us
            
             by
             his
             Spirit
             .
             And
             he
             that
             can
             
               do
               so
            
             ,
             doth
             prove
             the
             Divine
             approbation
             of
             his
             Doctrine
             ,
             without
             which
             ,
             he
             could
             not
             have
             the
             command
             of
             mens
             Souls
             .
          
           
             7.
             
             Note
             also
             ,
             that
             the
             Gospel
             proposeth
             to
             the
             Soul
             of
             man
             both
             Truth
             and
             Goodness
             :
             and
             the
             Truth
             is
             in
             order
             to
             the
             Good
             ,
             and
             subservient
             to
             it
             :
             That
             Christ
             is
             indeed
             the
             Saviour
             ,
             and
             his
             Word
             infallibly
             true
             ,
             is
             believed
             ,
             that
             we
             may
             be
             made
             partakers
             of
             
               his
               Salvation
            
             ,
             and
             of
             the
             Grace
             and
             Glory
             promised
             .
             And
             when
             the
             Spirit
             by
             the
             Gospel
             hath
             regenerated
             and
             renewed
             any
             Soul
             ,
             he
             hath
             given
             him
             part
             of
             that
             grace
             in
             possession
             ,
             and
             hath
             procreated
             in
             him
             the
             
               habitual
               love
               of
               God
            
             ,
             and
             of
             holiness
             ,
             with
             a
             love
             to
             that
             Saviour
             and
             holy
             Word
             which
             brought
             him
             to
             it
             .
             So
             that
             this
             Love
             is
             now
             become
             as
             a
             
               new
               Nature
            
             to
             the
             Soul
             :
             and
             this
             being
             done
             ,
             the
             Soul
             cleaveth
             now
             as
             fast
             to
             Christ
             and
             the
             Gospel
             by
             Love
             ,
             as
             by
             Belief
             :
             not
             that
             love
             becometh
             an
             irrational
             causless
             love
             ,
             nor
             continueth
             without
             the
             continuance
             of
             Belief
             ,
             or
             Belief
             without
             the
             Reasons
             and
             Evidence
             of
             Verity
             and
             Credibility
             :
             But
             Love
             now
             by
             concurrence
             greatly
             assisteth
             Faith
             it self
             ,
             and
             is
             the
             faster
             hold
             of
             the
             two
             :
             so
             that
             the
             Soul
             that
             is
             very
             weak
             in
             its
             Reasoning
             faculty
             ,
             and
             may
             oft
             lose
             the
             sight
             of
             these
             Evidences
             of
             truth
             ,
             which
             it
             did
             once
             perceive
             ,
             may
             still
             hold
             fast
             by
             this
             holy
             Love.
             As
             the
             man
             that
             by
             reasoning
             hath
             been
             convinced
             that
             hony
             is
             sweet
             ,
             will
             easilier
             change
             his
             mind
             than
             he
             that
             hath
             tasted
             it
             ;
             so
             Love
             is
             the
             Souls
             taste
             ,
             which
             causeth
             its
             fastest
             adherence
             to
             God
             and
             to
             the
             Gospel
             .
             If
             a
             caviller
             dispute
             with
             a
             loving
             child
             ,
             or
             parent
             ,
             or
             friend
             ,
             to
             alienate
             their
             hearts
             from
             one
             another
             ,
             and
             would
             perswade
             them
             
             that
             it
             is
             but
             dissembled
             love
             that
             is
             professed
             to
             them
             by
             their
             relations
             and
             friends
             ;
             Love
             will
             do
             more
             here
             to
             hinder
             the
             belief
             of
             such
             a
             slander
             ,
             than
             Reason
             alone
             can
             do
             :
             and
             where
             Reason
             is
             not
             strong
             enough
             to
             answer
             all
             that
             the
             caviller
             can
             say
             ,
             yet
             Love
             may
             be
             strong
             enough
             to
             reject
             it
             .
          
           
             And
             here
             I
             must
             observe
             how
             oft
             I
             have
             noted
             the
             great
             mercy
             of
             God
             ,
             to
             abundance
             of
             poor
             people
             ,
             whose
             reasoning
             faculty
             would
             have
             failed
             them
             in
             temptations
             to
             Atheism
             and
             Infidelity
             ,
             if
             they
             had
             not
             had
             a
             stronger
             hold
             than
             that
             ,
             and
             their
             Faith
             had
             not
             been
             radicated
             in
             the
             Will
             by
             Love
             :
             I
             have
             known
             a
             great
             number
             of
             women
             who
             never
             read
             a
             Treatise
             that
             pleaded
             the
             Cause
             of
             the
             Christian
             Religion
             ,
             nor
             were
             able
             to
             answer
             a
             crafty
             Infidel
             ,
             that
             yet
             in
             the
             very
             decaying
             time
             of
             Nature
             ,
             at
             fourscore
             years
             of
             age
             and
             upward
             ,
             have
             lived
             in
             that
             sense
             of
             the
             Love
             of
             God
             ,
             and
             in
             such
             Love
             to
             him
             and
             to
             their
             Saviour
             ,
             as
             that
             they
             have
             longed
             to
             die
             ,
             and
             be
             with
             Christ
             ,
             and
             lived
             in
             all
             humility
             ,
             charity
             ,
             and
             piety
             ,
             such
             blameless
             ,
             exemplary
             ,
             heavenly
             Lives
             ,
             in
             the
             joyfull
             expectation
             of
             their
             Change
             ,
             as
             hath
             shewed
             the
             firmness
             of
             their
             Faith
             ;
             and
             the
             Love
             and
             Experience
             which
             was
             in
             them
             ,
             would
             have
             rejected
             a
             temptation
             to
             Atheism
             and
             Unbelief
             ,
             more
             effectually
             than
             the
             strongest
             Reason
             alone
             could
             ever
             do
             .
             Yet
             none
             have
             cause
             to
             reproach
             such
             ,
             and
             say
             ,
             Their
             Wills
             lead
             their
             Vnderstandings
             ,
             and
             they
             customarily
             and
             obstinately
             believe
             they
             know
             not
             why
             :
             for
             they
             have
             known
             sufficient
             reason
             to
             believe
             ,
             and
             their
             understandings
             have
             been
             illuminated
             to
             see
             the
             truth
             of
             true
             Religion
             ;
             and
             it
             was
             this
             knowledge
             of
             Faith
             which
             bred
             their
             Love
             and
             Experience
             :
             but
             when
             that
             is
             done
             ,
             as
             Love
             is
             the
             more
             noble
             and
             perfect
             operation
             of
             the
             Soul
             (
             having
             the
             most
             excellent
             object
             )
             so
             it
             will
             act
             more
             powerfully
             and
             prevailingly
             ,
             and
             hath
             the
             strongest
             hold
             :
             Nor
             are
             all
             they
             without
             Light
             and
             Reason
             for
             their
             belief
             ,
             who
             cannot
             form
             it
             into
             arguments
             ,
             and
             answer
             all
             that
             is
             said
             against
             it
             .
          
           
             Obj.
             
               But
               may
               not
               all
               this
               which
               you
               call
               Regeneration
               ,
               and
               the
               Image
               of
               God
               ,
               be
               the
               meer
               power
               of
               fantasie
               ,
               and
               affectation
               ?
               and
               may
               not
               all
               these
               people
               force
               themselves
               ,
               like
               melancholy
               persons
               ,
               to
               conceit
               that
               they
               have
               that
               which
               indeed
               they
               have
               not
               ?
            
          
           
           
             Answ
             .
             1.
             
             
             They
             are
             not
             melancholly
             persons
             that
             I
             speak
             of
             ,
             but
             those
             that
             are
             as
             capable
             as
             any
             others
             to
             know
             their
             own
             minds
             ,
             and
             what
             is
             upon
             their
             own
             hearts
             .
             2.
             
             It
             is
             not
             one
             or
             two
             ,
             but
             millions
             .
             3.
             
             Nature
             hath
             given
             man
             so
             great
             acquaintance
             with
             himself
             ,
             by
             a
             power
             of
             perceiving
             his
             own
             operations
             ,
             that
             his
             own
             cogitations
             and
             desires
             are
             the
             
               first
               thing
            
             that
             naturally
             he
             can
             know
             :
             and
             therefore
             if
             he
             cannot
             know
             them
             ,
             he
             can
             know
             nothing
             .
             If
             I
             cannot
             know
             what
             I
             think
             ,
             and
             what
             I
             love
             and
             hate
             ,
             I
             can
             know
             nothing
             at
             all
             .
             4.
             
             That
             they
             are
             really
             minded
             and
             affected
             as
             they
             seem
             ,
             and
             have
             in
             them
             that
             love
             to
             God
             ,
             and
             Heaven
             ,
             and
             Holiness
             which
             they
             profess
             ,
             
             they
             shew
             to
             all
             the
             world
             by
             the
             effects
             :
             1.
             
             In
             that
             it
             ruleth
             the
             main
             course
             of
             their
             lives
             ,
             and
             disposeth
             of
             them
             in
             the
             world
             .
             2.
             
             In
             that
             these
             apprehensions
             and
             affections
             over-rule
             all
             their
             worldly
             fleshly
             interest
             ,
             and
             cause
             them
             to
             deny
             the
             pleasures
             of
             the
             flesh
             ,
             and
             the
             profits
             and
             honours
             of
             the
             world
             .
             3.
             
             In
             that
             they
             are
             constant
             in
             it
             to
             the
             death
             ,
             and
             have
             no
             other
             mind
             in
             their
             distress
             ;
             when
             as
             Seneca
             saith
             ,
             Nothing
             feigned
             is
             of
             long
             continuance
             ,
             for
             all
             forc'd
             things
             are
             bending
             back
             to
             their
             natural
             state
             .
             4.
             
             In
             that
             they
             will
             lay
             down
             their
             lives
             ,
             and
             forsake
             all
             the
             world
             ,
             for
             the
             hopes
             which
             faith
             in
             Christ
             begetteth
             in
             them
             .
          
           
             And
             if
             the
             objectors
             mean
             ,
             that
             all
             this
             is
             true
             ,
             and
             yet
             it
             is
             but
             upon
             delusion
             or
             mistake
             that
             they
             raise
             these
             hopes
             ,
             and
             raise
             these
             affections
             ;
             I
             answer
             ,
             This
             is
             the
             thing
             that
             I
             am
             disproving
             :
             1.
             
             The
             love
             of
             God
             ,
             and
             a
             holy
             mind
             and
             life
             ,
             is
             not
             a
             dream
             of
             the
             Soul
             ,
             or
             a
             deliration
             :
             I
             have
             proved
             from
             Natural
             reason
             in
             the
             first
             Book
             ,
             that
             it
             is
             the
             end
             ,
             and
             use
             ,
             and
             perfection
             of
             man's
             faculties
             :
             that
             if
             God
             be
             God
             ,
             and
             man
             be
             man
             ,
             we
             are
             to
             love
             him
             above
             all
             ,
             and
             to
             obey
             him
             as
             our
             absolute
             Sovereign
             ,
             and
             to
             live
             as
             devoted
             to
             him
             ,
             and
             to
             delight
             in
             his
             love
             .
             Man
             were
             more
             ignoble
             or
             miserable
             than
             a
             beast
             ,
             if
             this
             were
             not
             his
             work
             .
             And
             is
             that
             a
             dream
             or
             a
             delusion
             ,
             which
             causeth
             a
             man
             to
             live
             as
             a
             man
             ?
             to
             the
             ends
             that
             he
             was
             made
             for
             ?
             and
             according
             to
             the
             nature
             and
             use
             of
             his
             reason
             and
             all
             his
             faculties
             ?
             2.
             
             While
             the
             proofs
             of
             the
             excellency
             and
             necessity
             of
             a
             holy
             life
             are
             so
             fully
             before
             laid
             down
             ,
             from
             natural
             and
             supernatural
             revelation
             ,
             the
             Objector
             doth
             but
             refuse
             to
             see
             
             in
             the
             open
             light
             ,
             when
             he
             satisfieth
             himself
             with
             a
             bare
             assertion
             ,
             that
             all
             this
             is
             no
             sufficient
             ground
             for
             a
             
               holy
               life
            
             ,
             but
             that
             it
             is
             taken
             up
             upon
             mistake
             .
             3.
             
             All
             the
             world
             is
             convinced
             at
             one
             time
             or
             other
             ,
             that
             on
             the
             contrary
             it
             is
             the
             
               unholy
               ,
               fleshly
               ,
               worldly
               life
               ,
            
             which
             is
             the
             dream
             and
             dotage
             ,
             and
             is
             caused
             by
             the
             grossest
             error
             and
             deceit
             .
          
           
             Object
             .
             
               But
               how
               shall
               I
               know
               that
               there
               is
               indeed
               such
               holiness
               in
               Christians
               as
               you
               mention
               ,
               and
               that
               it
               is
               not
               dissembled
               and
               counterfeit
               ?
            
          
           
             Answ
             .
             I
             have
             told
             you
             in
             the
             fore-going
             answer
             .
             1.
             
             If
             you
             were
             truly
             Christians
             ,
             you
             might
             know
             it
             by
             possession
             in
             your selves
             :
             as
             you
             know
             that
             you
             love
             your
             friend
             ,
             or
             a
             learned
             man
             knoweth
             that
             he
             hath
             learning
             .
             2.
             
             If
             you
             have
             it
             not
             your selves
             ,
             you
             may
             see
             that
             others
             do
             not
             dissemble
             ,
             when
             you
             see
             them
             ,
             as
             afore-said
             ,
             make
             it
             the
             drift
             of
             all
             their
             lives
             ,
             and
             prefer
             it
             before
             their
             worldly
             interest
             ,
             and
             their
             lives
             ,
             and
             hold
             on
             constantly
             in
             it
             to
             the
             death
             .
             When
             you
             see
             a
             holy
             life
             ,
             what
             reason
             have
             you
             to
             question
             a
             holy
             heart
             ?
             especially
             among
             so
             great
             a
             number
             ,
             you
             may
             well
             know
             ,
             that
             if
             some
             be
             dissemblers
             ,
             all
             the
             rest
             are
             not
             so
             .
          
           
             Obj.
             
               But
               I
               see
               no
               Christians
               that
               are
               really
               so
               holy
               :
               I
               see
               nothing
               in
               the
               best
               of
               them
               above
               civility
               ,
               but
               only
               self-conceit
               ,
               and
               affectation
               ,
               and
               strictness
               in
               their
               several
               forms
               and
               modes
               of
               Worship
               .
            
          
           
             Answ
             .
             1.
             
             If
             you
             are
             
               no
               better
            
             than
             such
             your self
             ,
             it
             is
             the
             greatest
             shame
             and
             plague
             of
             heart
             that
             you
             could
             have
             confessed
             :
             and
             it
             must
             needs
             be
             ,
             because
             you
             have
             been
             false
             to
             the
             very
             light
             of
             Nature
             ,
             and
             of
             Grace
             .
             2.
             
             If
             you
             know
             no
             Christians
             that
             are
             truly
             holy
             ,
             it
             must
             needs
             be
             ,
             either
             because
             you
             are
             unacquainted
             with
             them
             ,
             or
             because
             your
             malice
             will
             not
             give
             you
             leave
             to
             see
             any
             good
             in
             these
             that
             you
             dislike
             .
             And
             if
             you
             have
             acquainted
             your self
             with
             no
             Christians
             that
             were
             truly
             holy
             ,
             what
             could
             it
             be
             but
             malice
             or
             sensuality
             that
             turned
             you
             away
             from
             their
             acquaintance
             ,
             when
             there
             have
             been
             so
             many
             round
             about
             you
             ?
             If
             you
             have
             been
             intimate
             with
             them
             ,
             and
             known
             their
             secret
             and
             open
             conversation
             ,
             and
             yet
             have
             not
             seen
             any
             holiness
             in
             them
             ,
             it
             can
             be
             no
             better
             than
             wilful
             malice
             that
             hath
             blinded
             you
             .
             And
             because
             a
             negative
             witness
             that
             
               knoweth
               not
            
             whether
             it
             be
             so
             or
             not
             ,
             is
             not
             to
             be
             regarded
             against
             an
             affirming
             witness
             
             who
             knoweth
             what
             he
             saith
             ,
             
             I
             will
             here
             leave
             my
             testimony
             as
             in
             the
             presence
             of
             God
             ,
             the
             searcher
             of
             hearts
             ,
             and
             the
             revenger
             of
             a
             lie
             ,
             yea
             ,
             even
             of
             lies
             pretended
             for
             his
             glory
             ?
          
           
             I
             have
             considered
             of
             the
             characters
             of
             a
             Christian
             in
             the
             twenty
             particulars
             before
             expressed
             in
             this
             Chapter
             ,
             (
             §
             .
             10.
             )
             and
             I
             have
             examined
             my
             soul
             concerning
             them
             all
             ;
             and
             as
             far
             as
             I
             am
             able
             to
             know
             my self
             ,
             I
             must
             profess
             ,
             in
             humble
             thankfulness
             to
             my
             Redeemer
             ,
             that
             there
             is
             none
             of
             them
             which
             I
             find
             not
             in
             me
             :
             And
             seeing
             God
             hath
             given
             me
             his
             testimony
             within
             me
             ,
             to
             the
             truth
             of
             the
             Gospel
             of
             his
             Son
             ,
             I
             take
             it
             to
             be
             my
             duty
             in
             the
             profession
             of
             it
             ,
             to
             give
             my
             testimony
             of
             it
             to
             unbelievers
             .
             And
             I
             must
             as
             solemnly
             profess
             ,
             that
             I
             have
             had
             acquaintance
             with
             hundreds
             ,
             if
             not
             thousands
             ,
             on
             whom
             I
             have
             seen
             such
             evidences
             of
             a
             holy
             heavenly
             mind
             ,
             which
             nothing
             but
             uncharitable
             and
             unrighteous
             censure
             could
             deny
             .
             
             And
             I
             have
             had
             
               special
               intimate
               familiarity
            
             ,
             with
             very
             many
             ,
             in
             all
             whom
             I
             have
             discerned
             the
             Image
             of
             God
             ,
             in
             such
             innocency
             ,
             charity
             ,
             justice
             ,
             holiness
             ,
             contempt
             of
             the
             world
             ,
             mortification
             ,
             self-denial
             ,
             humility
             ,
             patience
             and
             heavenly
             mindedness
             ,
             in
             such
             a
             measure
             ,
             that
             I
             have
             seen
             no
             cause
             to
             question
             their
             sincerity
             ,
             but
             great
             cause
             to
             love
             and
             honour
             them
             as
             the
             Saints
             of
             God
             :
             yea
             ,
             I
             bless
             the
             Lord
             that
             most
             of
             my
             converse
             in
             the
             world
             ,
             since
             the
             22d
             year
             of
             my
             age
             ,
             hath
             been
             with
             such
             ;
             and
             
               much
               of
               it
            
             ,
             six
             years
             sooner
             .
             Therefore
             for
             my
             own
             part
             ,
             I
             cannot
             be
             ignorant
             that
             Christ
             hath
             a
             sanctified
             people
             upon
             earth
             .
          
           
             Object
             .
             
             
               But
               how
               can
               one
               man
               know
               another's
               heart
               to
               be
               sincere
               ?
            
          
           
             Answ
             .
             I
             pretend
             not
             to
             know
             by
             an
             infallible
             certainty
             the
             heart
             of
             any
             single
             individual
             person
             :
             But
             ,
             1.
             
             I
             have
             in
             such
             a
             course
             of
             effects
             as
             is
             mentioned
             before
             ,
             great
             reason
             to
             be
             very
             confident
             of
             it
             ,
             and
             no
             reason
             to
             deny
             it
             ,
             concerning
             very
             many
             .
             A
             child
             cannot
             be
             infallibly
             certain
             that
             his
             father
             or
             mother
             loveth
             him
             ,
             because
             he
             knoweth
             not
             the
             heart
             :
             But
             when
             he
             considereth
             of
             the
             ordinariness
             of
             natural
             affection
             ,
             and
             hath
             always
             found
             such
             usage
             ,
             as
             dearest
             love
             doth
             use
             to
             cause
             ,
             he
             hath
             much
             reason
             to
             be
             confident
             of
             it
             ,
             and
             none
             to
             deny
             it
             .
             2.
             
             There
             may
             be
             a
             certainty
             that
             
               all
               conjunctly
            
             do
             not
             counterfeit
             ,
             when
             you
             have
             no
             certainty
             of
             
             any
             single
             individual
             .
             As
             I
             can
             be
             sure
             that
             all
             the
             mothers
             in
             the
             world
             do
             not
             counterfeit
             love
             to
             their
             children
             ,
             though
             I
             cannot
             be
             certain
             of
             it
             in
             any
             individual
             .
             
          
           
             Object
             
               But
               it
               is
               not
               all
               Christians
               ,
               nor
               most
               ,
               that
               are
               thus
               holy
               .
            
          
           
             Answ
             .
             It
             is
             all
             that
             are
             Christians
             in
             deed
             and
             truth
             .
             Christ
             is
             so
             far
             from
             owning
             any
             other
             ,
             that
             he
             will
             condemn
             them
             the
             more
             for
             abusing
             his
             Name
             to
             the
             covering
             of
             their
             sins
             :
             All
             are
             not
             Christians
             who
             have
             the
             name
             of
             Christians
             :
             in
             all
             professions
             ,
             the
             vulgar
             rabble
             of
             the
             ignorant
             and
             ungodly
             ,
             do
             use
             to
             joyn
             with
             the
             party
             that
             is
             uppermost
             ,
             and
             seem
             to
             be
             of
             the
             Religion
             which
             is
             most
             for
             their
             worldly
             ends
             ,
             be
             it
             right
             or
             wrong
             ,
             when
             indeed
             they
             are
             of
             none
             at
             all
             .
             Hypocrites
             are
             no
             true
             Christians
             ,
             but
             the
             persons
             that
             Christ
             is
             most
             displeased
             with
             .
             Judge
             but
             by
             his
             precepts
             and
             example
             ,
             and
             you
             will
             see
             who
             they
             are
             that
             are
             Christians
             indeed
             .
          
           
             Object
             .
             
               But
               what
               if
               the
               preaching
               or
               writings
               of
               a
               Minister
               do
               convert
               and
               sanctifie
               men
               ,
               it
               doth
               not
               follow
               that
               they
               are
               Saviours
               of
               the
               world
               .
            
          
           
             Answ
             .
             What
             ever
             they
             do
             ,
             they
             do
             it
             as
             the
             Ministers
             and
             Messengers
             of
             Christ
             ,
             by
             
               his
               Doctrine
            
             ,
             and
             not
             by
             any
             of
             their
             own
             :
             by
             his
             Commission
             ,
             and
             in
             his
             Name
             ,
             and
             by
             his
             Power
             or
             Spirit
             .
             Therefore
             it
             witnesseth
             to
             his
             truth
             and
             honour
             ,
             who
             is
             indeed
             the
             Saviour
             ,
             which
             they
             never
             affirmed
             of
             themselves
             .
          
           
             Object
             .
             
               What
               if
            
             Pythagoras
             ,
             Socrates
             ,
             Plato
             ,
             the
             Japonian
             Bonzii
             ,
             
             the
             Indian
             Bramenes
             ,
             
               &c.
               do
               bring
               any
               souls
               to
               a
               holy
               state
               ,
               (
               as
               its
               like
               they
               did
               )
               it
               will
               not
               follow
               that
               they
               were
               all
               Saviours
               of
               the
               world
               .
            
          
           
             Answ
             .
             1.
             
             They
             have
             but
             an
             
               imperfect
               Doctrine
            
             ,
             and
             consequently
             make
             on
             the
             minds
             of
             men
             but
             a
             lame
             defective
             
             change
             :
             and
             that
             change
             but
             upon
             few
             ,
             and
             that
             but
             for
             a
             few
             Ages
             ,
             and
             then
             another
             Sect
             succeedeth
             them
             :
             So
             that
             they
             have
             no
             such
             attestation
             and
             approbation
             of
             God
             ,
             as
             Christ
             hath
             in
             the
             renovation
             of
             so
             many
             thousands
             all
             abroad
             the
             world
             ,
             and
             that
             for
             so
             many
             ages
             together
             .
             2.
             
             They
             did
             not
             affirm
             themselves
             to
             be
             the
             Sons
             of
             God
             ,
             and
             the
             Saviours
             of
             the
             world
             ;
             if
             they
             had
             ,
             God
             would
             not
             have
             annexed
             such
             a
             testimony
             to
             their
             word
             ,
             as
             he
             doth
             to
             Christs
             .
             3.
             
             The
             mercy
             of
             God
             is
             over
             all
             his
             works
             .
             He
             hath
             compassion
             upon
             all
             Nations
             ;
             and
             setteth
             up
             some
             candles
             ,
             where
             the
             Sun
             is
             not
             yet
             risen
             :
             The
             Light
             and
             Law
             of
             Nature
             are
             his
             ,
             as
             well
             as
             the
             Light
             and
             Law
             of
             Supernatural
             Revelation
             :
             and
             accordingly
             he
             hath
             his
             instruments
             for
             the
             communication
             of
             them
             ,
             to
             the
             rude
             and
             ignorant
             part
             of
             the
             world
             .
             All
             the
             truth
             which
             any
             Philosopher
             teacheth
             ,
             is
             God's
             truth
             :
             and
             it
             is
             no
             wonder
             if
             a
             God
             of
             so
             much
             goodness
             ,
             do
             bless
             his
             own
             truth
             ,
             according
             to
             its
             nature
             and
             proportion
             ,
             who
             ever
             be
             the
             messenger
             of
             it
             .
             Whether
             the
             success
             of
             Philosophy
             ,
             be
             ever
             the
             true
             sanctification
             and
             salvation
             of
             any
             souls
             ,
             is
             a
             thing
             that
             I
             meddle
             not
             with
             ;
             (
             it
             belongeth
             not
             to
             us
             ,
             and
             therefore
             is
             not
             revealed
             to
             us
             :
             )
             But
             it
             is
             visible
             in
             the
             Gospel
             ,
             that
             all
             that
             part
             of
             practical
             doctrine
             which
             the
             Philosophers
             taught
             ,
             is
             contained
             in
             the
             doctrine
             of
             Christ
             ,
             as
             a
             part
             in
             the
             whole
             :
             and
             therefore
             the
             impress
             and
             effect
             is
             more
             full
             and
             perfect
             ,
             as
             the
             doctrine
             ;
             and
             the
             impress
             and
             effect
             of
             the
             Philosophers
             doctrine
             ,
             can
             be
             no
             better
             than
             the
             cause
             ,
             which
             is
             partial
             and
             defective
             ,
             and
             mixt
             with
             much
             corruption
             and
             untruth
             .
             All
             that
             is
             good
             in
             the
             Philosophers
             is
             in
             the
             doctrine
             of
             Christ
             :
             but
             they
             had
             abundance
             of
             false
             opinions
             and
             idolatries
             to
             corrupt
             it
             ;
             when
             Christianity
             hath
             nothing
             but
             clean
             and
             pure
             .
             So
             that
             as
             no
             Philosopher
             affirmed
             himself
             to
             be
             the
             Saviour
             ,
             so
             his
             doctrine
             was
             not
             attested
             by
             the
             plenary
             and
             common
             effect
             of
             Regeneration
             ;
             as
             Christ's
             was
             :
             but
             as
             they
             were
             but
             the
             Ministers
             of
             the
             God
             of
             Nature
             ,
             so
             they
             had
             but
             an
             answerable
             help
             from
             God
             ;
             who
             could
             not
             be
             supposed
             (
             however
             ,
             had
             they
             wrought
             miracles
             )
             to
             have
             attested
             more
             than
             themselves
             asserted
             ,
             or
             laid
             claim
             to
             .
          
           
             Object
             .
             But
             Mahomet
             
               ventured
               on
               a
               higher
               arrogation
               and
               pretence
               ;
               and
               yet
               if
               his
               doctrine
               sanctifie
               men
               ,
               it
               will
               not
               justifie
               his
               pretences
               .
            
          
           
           
             Answ
             .
             1.
             
             It
             is
             not
             proved
             ,
             that
             his
             Doctrine
             doth
             truly
             sanctifie
             any
             :
             2.
             
             The
             effect
             which
             it
             hath
             can
             be
             but
             lame
             ,
             defective
             ,
             and
             mixt
             with
             much
             vanity
             and
             error
             ,
             as
             his
             doctrine
             is
             :
             for
             the
             effect
             cannot
             excell
             the
             cause
             .
             3.
             
             That
             part
             of
             his
             doctrine
             which
             
               is
               good
               ,
               and
               doth
               good
               ,
            
             is
             not
             his
             own
             ,
             but
             part
             of
             Christs
             ,
             from
             whom
             he
             borrowed
             it
             ,
             and
             to
             whom
             the
             good
             effects
             are
             to
             be
             ascribed
             .
             4.
             
             Mahomet
             never
             pretended
             to
             be
             the
             Son
             of
             God
             ,
             and
             Saviour
             of
             the
             World
             ,
             but
             only
             to
             be
             a
             Prophet
             :
             Therefore
             his
             cause
             is
             much
             like
             that
             of
             the
             Philosophers
             forementioned
             ,
             saving
             that
             he
             giveth
             a
             fuller
             testimony
             to
             Christ
             .
             5.
             
             If
             Mahomet
             had
             proved
             his
             Word
             ,
             by
             antecedent
             Prophesies
             ,
             Promises
             ,
             and
             Types
             ,
             through
             many
             ages
             ;
             and
             by
             
               inherent
               purity
            
             ,
             and
             by
             
               concomitant
               Miracles
            
             ,
             and
             by
             such
             wonderfull
             subsequent
             communications
             of
             renewing
             sanctifying
             grace
             ,
             by
             the
             Spirit
             of
             God
             ,
             so
             ordinary
             in
             the
             World
             ;
             we
             should
             all
             have
             had
             reason
             to
             believe
             his
             Word
             :
             But
             if
             he
             pretend
             only
             to
             be
             a
             Prophet
             ,
             and
             give
             us
             none
             of
             all
             these
             proofs
             ,
             but
             a
             foppish
             ,
             ridiculous
             bundle
             of
             Non-sense
             ,
             full
             of
             carnal
             doctrines
             ,
             mixt
             with
             holy
             truth
             ,
             which
             he
             had
             from
             Christ
             ,
             we
             must
             judge
             accordingly
             of
             his
             Authority
             and
             Word
             ,
             notwithstanding
             God
             may
             make
             use
             of
             that
             common
             truth
             ,
             to
             produce
             an
             answerable
             degree
             of
             Goodness
             ,
             among
             those
             that
             hear
             and
             know
             no
             better
             .
          
           
             These
             Objections
             may
             be
             further
             answered
             anon
             ,
             among
             the
             rest
             :
             And
             thus
             much
             shall
             here
             suffice
             of
             the
             great
             and
             cogent
             Evidences
             of
             the
             truth
             of
             the
             Christian
             Faith.
             
          
        
         
           
             CHAP.
             VII
             .
             Of
             the
             subservient
             proofs
             ,
             and
             means
             ,
             by
             which
             the
             forementioned
             Evidences
             are
             brought
             to
             our
             certain
             knowledge
             .
          
           
             THE
             witness
             of
             the
             Spirit
             in
             the
             four
             wayes
             of
             Evidence
             already
             opened
             ,
             is
             proved
             to
             be
             sure
             ,
             and
             cogent
             ,
             if
             first
             it
             be
             proved
             to
             be
             true
             ,
             that
             indeed
             such
             a
             witness
             to
             Jesus
             Christ
             ,
             hath
             been
             given
             to
             the
             World
             :
             
             The
             Argument
             is
             undenyable
             ,
             when
             the
             Minor
             is
             proved
             ,
             [
             
               He
               ,
               whose
               Word
               is
               attested
               by
               God
               ,
               by
               many
               thousand
               years
               predictions
               ,
               by
               the
               inherent
               Image
               of
               God
               upon
               the
               frame
               of
               his
               doctrine
               ,
               by
               multitudes
               of
               uncontrolled
               Miracles
               ,
               and
               by
               the
               success
               of
               his
               Doctrine
               to
               the
               true
               Regeneration
               of
               a
               great
               part
               of
               the
               World
               ,
               is
               certainly
               to
               be
               believed
               :
               But
               such
               is
               Jesus
               Christ
               :
            
             Ergo
             ,
             —
             ]
             I
             have
             been
             hitherto
             for
             the
             most
             part
             proving
             the
             Major
             Proposition
             ,
             and
             now
             come
             to
             the
             Minor
             ;
             as
             to
             the
             several
             branches
             .
          
           
             §
             .
             1.
             
             I.
             
               The
               Prophetical
               Testimony
               of
               the
               Spirit
               ,
               is
               yet
               legible
               ,
               in
               the
               Promises
               ,
               Prophesies
               and
               Types
               ,
               and
               main
               design
               of
               the
               Old
               Testament
               .
            
          
           
             §
             .
             2.
             
             
               The
               Books
               of
               Holy
               Scripture
               where
               all
               these
               are
               sound
               ,
               are
               certain
               uncorrupted
               records
               thereof
               ;
               preserved
               by
               the
               unquestioned
               tradition
               and
               care
               ,
               and
               to
               this
               day
               attested
               by
               the
               generall
               confession
               ,
               of
               the
            
             Jewes
             ,
             
               who
               are
               the
               bitterest
               enemies
               to
               Christianity
               .
            
          
           
             There
             are
             no
             men
             of
             reason
             that
             I
             have
             heard
             of
             ,
             that
             deny
             the
             Books
             of
             Moses
             ,
             and
             the
             Psalms
             ,
             and
             the
             Prophets
             ,
             &c.
             to
             be
             indeed
             those
             that
             went
             under
             those
             titles
             from
             the
             beginning
             :
             And
             that
             there
             can
             be
             no
             considerable
             corruption
             in
             them
             ,
             which
             might
             much
             concern
             their
             testimony
             to
             Christ
             ,
             the
             comparing
             of
             all
             the
             Copies
             ,
             and
             the
             Versions
             ,
             yet
             extant
             ,
             will
             evince
             ;
             together
             with
             the
             testimony
             of
             all
             sorts
             of
             enemies
             ;
             and
             the
             morall
             impossibility
             of
             their
             corruption
             .
             But
             I
             will
             not
             stand
             to
             prove
             that
             which
             no
             sober
             adversary
             doth
             deny
             .
             To
             these
             Books
             the
             Christians
             did
             appeal
             ,
             and
             to
             these
             the
             Jews
             profess
             to
             stand
             .
          
           
             §
             .
             3.
             
             II.
             The
             constitutive
             inherent
             image
             of
             God
             
               upon
               the
               Gospel
               of
               Christ
               ,
               is
               also
               still
               visible
               in
               the
               Books
               themselves
               ;
               and
               needeth
               no
               other
               proof
               ,
               than
               a
               capable
               Reader
               (
               as
               afore
               described
               .
               )
            
          
           
             §
             .
             4.
             
             
               The
               preaching
               and
               Writings
               of
               the
               Ministers
               of
               Christ
               ,
               do
               serve
               to
               illustrate
               this
               ,
               and
               help
               men
               to
               discern
               it
               ;
               but
               adde
               nothing
               to
               the
               inherent
            
             perfection
             
               of
               the
               Gospel
               ,
               for
               matter
               ,
               or
               for
               method
               .
            
          
           
             §
             .
             5.
             
             III.
             
               The
               testimony
               of
               the
               age
               of
               Miracles
               fore-described
               ,
               can
               be
               known
               naturally
               no
               way
               ,
               but
               by
            
             sight
             
               or
               other
            
             senses
             
               to
               those
               present
               ,
               and
               by
            
             report
             or
             history
             
               to
               those
               absent
            
             .
          
           
           
             
             §
             .
             6.
             
             
               The
               Apostles
               and
               many
               thousand
               others
               saw
               the
               Miracles
               wrought
               by
               Christ
               ;
               and
               needed
               no
               other
               proof
               of
               them
               than
               their
               senses
               .
            
          
           
             The
             many
             thousands
             who
             at
             twice
             were
             fed
             by
             Miracle
             were
             witnesses
             of
             that
             .
             The
             multitude
             were
             witnesses
             of
             his
             healing
             the
             blinde
             ,
             the
             lame
             ,
             the
             paralitick
             ,
             the
             Demoniacks
             ,
             &c.
             
             The
             Pharisees
             themselves
             made
             the
             strictest
             search
             into
             the
             cure
             of
             the
             man
             born
             blinde
             ,
             Joh.
             9.
             and
             the
             raising
             of
             Lazarus
             from
             the
             dead
             ,
             and
             many
             more
             .
             His
             miracles
             were
             few
             of
             them
             hid
             ,
             but
             openly
             done
             before
             the
             World.
             
          
           
             §
             .
             7.
             
             
               The
               Apostles
               and
               many
               hundreds
               more
               ,
               were
               witnesses
               of
               Christs
               own
               Resurrection
               ;
               and
               needed
               no
               other
               proof
               but
               their
               sense
               .
            
          
           
             At
             divers
             times
             he
             appeared
             to
             them
             ,
             together
             and
             apart
             :
             and
             yielded
             to
             Thomas
             his
             unbelief
             so
             farre
             ,
             as
             to
             call
             him
             to
             put
             his
             finger
             into
             his
             side
             ,
             and
             see
             the
             print
             of
             the
             Nails
             :
             He
             instructed
             them
             concerning
             the
             Kingdom
             of
             God
             ,
             for
             forty
             dayes
             ,
             Act.
             1.
             
             He
             gave
             them
             their
             Commission
             ,
             Mar.
             16.
             
             Mat.
             28.
             
             Joh.
             21.
             
             He
             expostulated
             with
             Peter
             ,
             and
             engaged
             him
             to
             feed
             his
             Lambs
             :
             He
             was
             seen
             of
             more
             than
             five
             hundred
             brethren
             at
             once
             :
             And
             lastly
             appeared
             after
             his
             ascension
             to
             Paul
             ,
             and
             to
             John
             that
             wrote
             the
             Revelations
             .
          
           
             §
             .
             8.
             
             
               The
               Apostles
               also
               were
               eye-witnesses
               of
               his
               ascension
               :
               Act.
            
             1.
             
          
           
             What
             he
             had
             foretold
             them
             ,
             they
             saw
             him
             fulfill
             .
          
           
             §
             .
             9.
             
             
               All
               these
               eye-witnesses
               were
               not
               themselves
               deluded
               ,
               in
               thinking
               they
               saw
               those
               things
               which
               indeed
               they
               did
               not
               see
               .
            
          
           
             For
             1.
             
             They
             were
             persons
             of
             competent
             understanding
             ,
             as
             their
             Writings
             shew
             ;
             and
             therefore
             not
             like
             Children
             that
             might
             be
             cheated
             with
             palpable
             deceits
             .
             2.
             
             They
             were
             many
             (
             the
             twelve
             Apostles
             ,
             and
             70
             Disciples
             ,
             and
             all
             the
             rest
             ,
             besides
             the
             many
             thousands
             of
             the
             common
             people
             that
             only
             wondered
             at
             him
             ,
             but
             followed
             him
             not
             .
             One
             or
             two
             may
             be
             easilyer
             deceived
             than
             such
             multitudes
             .
             3.
             
             The
             matters
             of
             fact
             were
             done
             neer
             them
             ,
             where
             they
             were
             present
             ,
             and
             not
             far
             off
             .
             4.
             
             They
             were
             done
             in
             the
             open
             light
             ,
             and
             not
             in
             a
             corner
             ,
             or
             in
             the
             dark
             .
             5.
             
             They
             were
             done
             many
             times
             over
             ,
             
             and
             not
             once
             or
             twice
             only
             .
             6.
             
             The
             nature
             of
             the
             things
             was
             such
             ,
             as
             a
             juggling
             deluding
             of
             the
             senses
             could
             not
             serve
             for
             so
             common
             a
             deceit
             :
             As
             when
             the
             persons
             that
             were
             born
             blinde
             ,
             the
             lame
             ,
             the
             Paralitick
             ,
             &c.
             were
             seen
             to
             be
             perfectly
             healed
             ;
             and
             so
             of
             the
             rest
             .
             7.
             
             They
             were
             persons
             who
             followed
             Christ
             ,
             and
             were
             still
             with
             him
             ,
             (
             or
             very
             oft
             )
             :
             and
             therefore
             if
             they
             had
             been
             once
             deceived
             ,
             they
             could
             not
             be
             so
             alwayes
             8.
             
             And
             vigilant
             subtile
             enemies
             were
             about
             them
             ,
             that
             would
             have
             helped
             them
             to
             have
             detected
             a
             deceit
             .
             9
             Yea
             ,
             the
             twelve
             Apostles
             and
             70
             Disciples
             were
             employed
             themselves
             in
             working
             Miracles
             ,
             healing
             the
             sick
             and
             Demoniacks
             ,
             in
             Christs
             own
             life-time
             ;
             and
             rejoyced
             in
             it
             :
             And
             they
             could
             not
             be
             deceived
             for
             divers
             years
             together
             in
             the
             things
             which
             they
             saw
             ,
             and
             heard
             ,
             and
             felt
             ,
             and
             also
             in
             that
             which
             they
             did
             themselves
             :
             Besides
             that
             ,
             all
             their
             own
             Miracles
             which
             they
             wrought
             after
             Christs
             ascension
             ,
             prove
             that
             they
             were
             not
             deceived
             .
             10
             There
             is
             no
             way
             left
             then
             but
             one
             to
             deceive
             them
             ;
             and
             that
             is
             ,
             if
             God
             himself
             should
             
               alter
               and
               delude
            
             all
             their
             senses
             ,
             which
             it
             is
             certain
             that
             he
             did
             not
             doe
             :
             For
             then
             he
             had
             been
             the
             chief
             cause
             of
             all
             the
             delusion
             ,
             and
             all
             the
             consequents
             of
             it
             in
             the
             World
             :
             He
             that
             hath
             given
             men
             
               sight
               ,
               and
               hearing
               ,
               and
               feeling
               ,
            
             will
             not
             delude
             them
             all
             by
             unresistable
             alterations
             and
             deceits
             ,
             and
             then
             forbid
             them
             to
             believe
             those
             lies
             ,
             and
             propagate
             them
             to
             others
             .
             Man
             hath
             no
             other
             way
             of
             knowing
             things
             sensible
             but
             by
             sense
             .
             He
             that
             hath
             his
             senses
             sound
             ,
             and
             the
             object
             proportionate
             and
             at
             a
             just
             distance
             ,
             and
             the
             medium
             fit
             ,
             and
             his
             understanding
             sound
             ,
             may
             well
             trust
             his
             senses
             ;
             especially
             when
             it
             is
             the
             case
             of
             many
             :
             
             And
             if
             sense
             in
             those
             cases
             should
             be
             deceived
             ,
             we
             should
             be
             bound
             to
             be
             deceived
             ,
             as
             having
             no
             other
             way
             of
             knowing
             ,
             or
             of
             detecting
             the
             deceit
             .
          
           
             §
             .
             10.
             
             
               Those
               that
               saw
               not
               Christ's
               miracles
               ,
               nor
               saw
               him
               risen
               ,
               received
               all
               these
               matters
               of
               fact
               ,
            
             
             
               from
               the
               testimony
               of
               them
               that
               said
               they
               saw
               them
               :
               (
               Having
               no
               other
               way
               by
               which
               they
               could
               receive
               them
               .
               )
            
          
           
             §
             .
             11.
             
             
               Supposing
               now
               Christs
               Resurrection
               and
               Miracles
               to
               be
               true
               ,
               it
               is
               certain
               ,
               that
               their
               use
               and
               obligation
               must
               extend
               to
               more
               than
               those
               that
               saw
               them
               ;
               even
               to
               persons
               absent
               ,
               and
               of
               other
               generations
               .
            
          
           
           
             This
             I
             have
             fully
             and
             undenyably
             proved
             ,
             in
             a
             Disputation
             in
             my
             Book
             against
             Infidelity
             :
             by
             such
             arguments
             as
             these
             .
          
           
             1.
             
             The
             use
             and
             obligation
             of
             such
             Miracles
             doth
             extend
             to
             all
             that
             have
             sufficient
             evidence
             of
             their
             truth
             .
             But
             the
             Nations
             and
             generations
             which
             never
             saw
             them
             ,
             may
             have
             sufficient
             evidence
             of
             their
             truth
             (
             that
             they
             were
             done
             )
             :
             Ergo
             ,
             the
             use
             and
             obligation
             doth
             extend
             to
             such
             .
          
           
             The
             Major
             is
             past
             all
             contradiction
             .
             He
             that
             hath
             sufficient
             evidence
             of
             the
             truth
             of
             the
             fact
             ,
             is
             obliged
             to
             believe
             it
             .
             The
             Minor
             is
             to
             be
             proved
             in
             the
             following
             Sections
             .
          
           
             2.
             
             The
             contrary
             doctrine
             maketh
             it
             impossible
             for
             God
             to
             oblige
             the
             World
             by
             Miracles
             ,
             according
             to
             their
             proper
             use
             .
             But
             it
             is
             not
             impossible
             :
             Therefore
             that
             doctrine
             is
             false
             .
          
           
             Here
             note
             ,
             that
             the
             use
             and
             force
             of
             miracles
             lyeth
             in
             their
             being
             extraordinary
             ,
             rather
             than
             in
             the
             Power
             which
             they
             manifest
             :
             For
             it
             is
             as
             great
             an
             effect
             of
             Omnipotency
             to
             have
             the
             Sun
             move
             ,
             as
             to
             stand
             still
             :
             Now
             if
             miracles
             oblige
             none
             to
             believe
             but
             those
             that
             see
             them
             ,
             then
             every
             man
             in
             every
             City
             ,
             Countrey
             ,
             Town
             ,
             Family
             ,
             and
             in
             all
             generations
             to
             the
             end
             of
             the
             World
             ,
             must
             see
             Christ
             risen
             ,
             or
             not
             believe
             it
             ,
             and
             must
             see
             Lazarus
             risen
             ,
             or
             not
             believe
             it
             ;
             and
             must
             see
             all
             the
             miracles
             himself
             which
             oblige
             him
             to
             believe
             :
             But
             this
             is
             an
             absurdity
             ,
             and
             contradiction
             ,
             making
             Miracles
             Gods
             ordinary
             works
             ,
             and
             so
             as
             no
             miracles
             .
          
           
             
             3.
             
             They
             that
             teach
             men
             that
             they
             are
             bound
             to
             believe
             no
             Miracles
             but
             what
             they
             see
             ,
             do
             deprive
             all
             after-ages
             of
             all
             the
             benefit
             of
             all
             the
             miraculous
             works
             of
             God
             ,
             both
             Mercies
             and
             Judgements
             ,
             which
             their
             forefathers
             saw
             :
             But
             God
             wrought
             them
             not
             only
             for
             them
             that
             saw
             them
             ;
             but
             also
             for
             the
             absent
             ,
             
             and
             after-times
             .
          
           
             4.
             
             By
             the
             same
             reason
             ,
             they
             will
             disoblige
             men
             from
             believing
             any
             other
             matters
             of
             fact
             ,
             which
             they
             never
             saw
             themselves
             :
             And
             that
             is
             to
             make
             them
             like
             new
             comers
             into
             
             the
             World
             ,
             yea
             ,
             like
             Children
             and
             Fools
             ,
             and
             to
             be
             uncapable
             of
             Humane
             Society
             .
          
           
             5.
             
             This
             reasoning
             would
             rob
             God
             of
             the
             honour
             of
             all
             his
             most
             wonderous
             works
             ,
             as
             from
             any
             but
             those
             that
             see
             them
             :
             so
             that
             no
             absent
             person
             ,
             nor
             following
             age
             should
             be
             obliged
             to
             mention
             them
             ,
             believe
             them
             ,
             or
             honour
             him
             for
             them
             :
             which
             is
             absurd
             and
             impious
             .
          
           
             6.
             
             The
             World
             would
             be
             still
             as
             it
             were
             to
             begin
             anew
             ,
             and
             no
             age
             must
             be
             the
             wiser
             for
             all
             the
             experiences
             of
             those
             that
             have
             gone
             before
             ;
             if
             we
             must
             not
             believe
             what
             we
             never
             saw
             .
             And
             if
             men
             must
             not
             learn
             thus
             much
             of
             their
             Ancestors
             ,
             why
             should
             they
             be
             obliged
             to
             learn
             any
             thing
             else
             ,
             but
             Children
             be
             left
             to
             learn
             only
             by
             their
             own
             eye-sight
             ?
          
           
             7.
             
             If
             we
             are
             not
             bound
             to
             believe
             Gods
             wonderous
             works
             which
             have
             been
             before
             our
             dayes
             ,
             then
             our
             ancestors
             are
             not
             bound
             to
             tell
             them
             us
             ,
             nor
             we
             to
             be
             thankfull
             for
             them
             :
             The
             Israelites
             should
             not
             have
             told
             their
             Posterity
             how
             they
             were
             brought
             out
             of
             the
             Land
             of
             Egypt
             ,
             nor
             England
             keep
             a
             day
             of
             Thanksgiving
             for
             its
             deliverance
             from
             the
             Powder-plot
             :
             But
             the
             consequent
             is
             absurd
             :
             Ergo
             ,
             so
             is
             the
             antecedent
             .
             What
             have
             we
             our
             tongues
             for
             ,
             but
             to
             speak
             of
             what
             we
             know
             to
             others
             ?
             The
             love
             that
             Parents
             have
             to
             their
             Children
             will
             oblige
             them
             to
             acquaint
             them
             with
             all
             things
             usefull
             which
             they
             know
             .
             The
             Love
             which
             men
             have
             naturally
             to
             truth
             ,
             will
             oblige
             them
             to
             divulge
             it
             .
             Who
             that
             had
             but
             seen
             an
             Angel
             ,
             or
             received
             instructions
             by
             a
             Voice
             from
             Heaven
             ,
             or
             seen
             the
             dead
             raised
             ,
             would
             not
             tell
             others
             what
             he
             had
             seen
             and
             heard
             ?
             And
             to
             what
             end
             should
             he
             tell
             them
             ,
             if
             they
             were
             not
             obliged
             to
             believe
             it
             .
          
           
             8.
             
             Governments
             ,
             and
             Justice
             ,
             and
             all
             humane
             converse
             is
             maintained
             by
             the
             belief
             of
             others
             ,
             and
             the
             reports
             and
             records
             of
             things
             which
             we
             see
             not
             :
             Few
             of
             the
             Subjects
             see
             their
             King.
             Witnesses
             carry
             it
             in
             every
             cause
             of
             Justice
             :
             Thus
             Princes
             prove
             their
             Successions
             and
             title
             to
             their
             Crowns
             ,
             and
             all
             men
             their
             Estates
             ,
             by
             the
             records
             or
             testimony
             of
             others
             .
          
           
             9.
             
             It
             is
             impudent
             arrogancy
             for
             every
             Infidel
             to
             tie
             God
             to
             be
             at
             his
             beck
             ,
             to
             work
             Miracles
             as
             oft
             as
             he
             requireth
             it
             :
             To
             say
             ,
             I
             will
             not
             believe
             without
             a
             Miracle
             ;
             and
             if
             thou
             
             work
             never
             so
             many
             in
             the
             sight
             of
             others
             ,
             I
             will
             not
             believe
             unless
             I
             may
             see
             them
             my self
             .
          
           
             §
             .
             12.
             
             
               There
               need
               not
               be
               new
               Revelations
               and
               Miracles
               ,
               to
               confirm
               the
               former
               ,
               and
               oblige
               men
               to
               believe
               them
               :
               For
               then
               there
               must
               be
               more
               Revelations
               and
               Miracles
               ,
               to
               confirm
               the
               former
               ,
               and
               oblige
               men
               to
               believe
               those
               ;
               and
               so
               on
               to
               the
               end
               of
               the
               World
               :
               And
               then
               God
               could
               not
               govern
               the
               World
               by
               a
               setled
               Law
               by
               Revelations
               once
               made
               ;
               which
               is
               absurd
               .
            
          
           
             §
             .
             13.
             
             
               Therefore
               the
               only
               natural
               way
               to
               know
               all
               such
               matters
               of
               fact
               is
            
             sensible
             apprehension
             
               to
               those
               that
               are
            
             present
             ;
             and
             credible
             report
             ,
             
               tradition
               or
               history
               ,
               to
               those
               that
               are
            
             absent
             
               (
               as
               is
               aforesaid
               )
               :
               which
               is
               the
               necessary
               medium
               to
               convey
               it
               from
            
             their
             sense
             to
             our
             understandings
             :
             
               And
               in
               this
               must
               we
               acquiesce
               ,
               as
               the
               natural
               means
               which
               God
               will
               use
               .
            
          
           
             §
             .
             14.
             
             
               We
               are
               not
               bound
               to
               believe
               all
               history
               or
               report
               :
               Therefore
               we
               must
               be
               able
               to
               discern
               between
               the
               credible
               ,
               and
               the
               incredible
               ;
               neither
               receiving
               all
               ,
               nor
               rejecting
               all
               ;
               but
               making
               choice
               ,
               as
               there
               is
               cause
               .
            
          
           
             §
             .
             15.
             
             
               History
               is
               more
               or
               less
               credible
               ,
               as
               it
               hath
               more
               or
               less
            
             evidence
             
               of
               truth
            
             :
             1.
             
             
               Some
               that
               is
               credible
               hath
               only
               evidence
               of
            
             probability
             ;
             
               and
               such
               is
               that
               of
               meer
            
             Humane
             Faith
             :
             2.
             
             
               Some
               hath
            
             evidence
             of
             certainty
             ,
             
               from
               Natural
               causes
               concurring
               ;
               where
               the
               conclusion
               is
               both
               of
            
             knowledge
             ,
             
               and
               of
            
             Humane
             Faith.
             3.
             
             
               And
               some
               hath
            
             evidence
             of
             certainty
             from
             supernatural
             attestation
             ,
             
               which
               is
               both
               of
            
             Humane
             Faith
             ,
             
               and
               of
            
             Divine
             .
          
           
             
             §
             .
             16.
             
             
               That
               history
               or
               report
               which
               hath
               no
               more
               evidence
               than
               the
               meer
            
             wisdom
             and
             honesty
             
               of
               the
               author
               or
               reporter
               (
               supposing
               him
               an
               imperfect
               man
               )
               is
               but
            
             probable
             ,
             
               and
               the
               Conclusion
               though
            
             credible
             ,
             
               is
               not
            
             infallible
             ,
             
               and
               can
               have
               no
               certainty
               ,
               but
               that
               which
               some
               call
               Morall
               ;
               and
               that
               in
               several
               degrees
               ,
               as
               the
            
             wisdom
             and
             honesty
             
               of
               the
               reporter
               is
               either
               more
               or
               less
               .
            
          
           
             §
             .
             17.
             
             II.
             
               Where
               there
               is
               an
            
             evident
             impossibility
             
               that
               all
               the
               witnesses
               or
               reporters
               should
               lie
               ,
               or
               be
               deceived
               ,
               there
               the
               Conclusion
               is
               credible
               ,
               by
               humane
               Faith
               ,
               and
               also
            
             sure
             ,
             
               by
               a
            
             natural
             certainty
             .
          
           
           
             §
             .
             18.
             
             
               Where
               these
               things
               concurre
               ,
               it
               is
            
             impossible
             
               that
               that
               report
               or
               history
               should
               be
               false
               :
            
             1.
             
             
               When
               it
               is
               certain
               ,
               that
               the
               reporters
               were
               not
               themselves
               deceived
               :
            
             2.
             
             
               When
               it
               is
               certain
               that
               indeed
               the
               report
               is
            
             theirs
             .
             3.
             
             
               When
               they
               took
               their
               salvation
               to
               lie
               upon
               the
               truth
               of
               the
               thing
               reported
               ,
               and
               of
               their
               own
               report
               .
            
             4.
             
             
               When
               they
               expected
               Worldly
               ruin
               by
               their
               testimony
               ,
               and
               could
               look
               for
               no
               commodity
               by
               it
               ,
               which
               would
               make
               them
               any
               reparation
               .
            
             5.
             
             
               When
               they
               give
               full
               proof
               of
               their
               honesty
               and
               conscience
               .
            
             6.
             
             
               When
               their
               testimony
               is
               concordant
               ,
               and
               they
               speak
               the
               same
               things
               ,
               though
               they
               had
               no
               opportunity
               to
               conspire
               to
               deceive
               men
               ;
               yea
               ,
               when
               their
               numbers
               ,
               distance
               and
               quality
               make
               this
               impossible
               .
            
             7.
             
             
               When
               they
               bear
               their
               testimony
               in
               the
               time
               and
               place
               ,
               where
               it
               might
               well
               be
               contradicted
               ,
               and
               the
               falsity
               detected
               ,
               if
               it
               were
               not
               true
               ;
               and
               among
               the
               most
               malicious
               enemies
               ;
               and
               yet
               those
               enemies
               ,
               either
               confess
               the
               matter
               of
               fact
               ,
               or
               give
               no
               regardable
               reason
               against
               it
               .
            
             8.
             
             
               When
               the
               reporters
               are
               men
               of
               various
               tempers
               ,
               countreys
               ,
               and
               civil
               interests
               .
            
             9.
             
             
               When
               the
               reporters
               fall
               out
               ,
               or
               greatly
               differ
               among
               themselves
               ,
               even
               to
               separations
               ,
               and
               condemnations
               of
               one
               another
               ,
               and
               yet
               none
               ever
               detecteth
               or
               confesseth
               any
               falshood
               in
               the
               said
               reports
               .
            
             10.
             
             
               When
               the
               reporters
               being
               numerous
               ,
               and
               such
               as
               profess
               that
               Lying
               is
               a
               damnable
               sin
               ,
               and
               such
               as
               laid
               down
               their
               liberties
               ,
               or
               lives
               in
               asserting
               their
               testimonies
               ,
               did
               yet
               never
               any
               of
               them
               in
               life
               or
               death
               ,
               repent
               and
               confess
               any
               falshood
               or
               deceit
               .
            
             11.
             
             
               When
               their
               report
               convinceth
               thousands
               ,
               in
               that
               place
               and
               time
               ,
               who
               would
               have
               more
               abhorred
               them
               if
               it
               had
               been
               untrue
               .
            
          
           
             Nay
             ,
             where
             some
             of
             these
             concurre
             ,
             the
             conclusion
             may
             be
             of
             certainty
             :
             some
             of
             these
             instances
             resolve
             the
             point
             into
             
               natural
               necessity
            
             .
             1.
             
             It
             is
             of
             
               natural
               necessity
            
             that
             men
             love
             themselves
             ,
             and
             their
             own
             felicity
             ,
             and
             be
             unwilling
             of
             their
             undoing
             and
             misery
             .
             The
             Will
             though
             free
             ,
             is
             
               quaedam
               natura
            
             ;
             and
             hath
             its
             
               natural
               necessary
            
             inclination
             to
             that
             good
             ,
             which
             is
             apprehended
             as
             its
             
               own
               felicity
            
             ,
             or
             else
             to
             have
             
               omnimodam
               rationem
               boni
            
             ;
             and
             its
             
               natural
               necessary
            
             inclination
             against
             that
             evil
             ,
             (
             or
             aversation
             from
             it
             )
             which
             is
             apprehended
             as
             its
             own
             undoing
             or
             misery
             ,
             or
             to
             have
             
               omnimodam
               rationem
               mali
            
             :
             Its
             liberty
             is
             only
             
               servato
               ordine
               finis
            
             :
             And
             some
             acts
             that
             are
             free
             are
             nevertheless
             of
             infallible
             certain
             
             futurition
             ,
             and
             of
             some
             kinde
             of
             necessity
             ;
             like
             the
             Love
             and
             Obedience
             of
             the
             Saints
             in
             Heaven
             .
             2.
             
             Nothing
             can
             be
             without
             a
             cause
             sufficient
             to
             produce
             it
             :
             But
             some
             things
             here
             instanced
             can
             have
             no
             cause
             sufficient
             to
             produce
             them
             ,
             if
             the
             thing
             testified
             were
             false
             :
             As
             the
             consent
             of
             enemies
             ;
             their
             not
             gainsaying
             ;
             the
             concurrence
             of
             so
             many
             ,
             and
             so
             distant
             ,
             and
             of
             such
             bitter
             Opposites
             ,
             against
             their
             own
             common
             worldly
             interest
             ,
             and
             to
             the
             confessed
             ruine
             of
             their
             souls
             ;
             and
             the
             belief
             of
             many
             thousands
             that
             could
             have
             disproved
             it
             if
             false
             ;
             and
             more
             which
             I
             shall
             open
             by
             and
             by
             .
             There
             is
             a
             natural
             certainty
             that
             Alexander
             was
             the
             King
             of
             Macedonia
             ,
             and
             Caesar
             Emperour
             of
             Rome
             ,
             and
             that
             there
             is
             such
             a
             place
             as
             Rome
             and
             Paris
             ,
             and
             Venice
             and
             Constantinople
             :
             And
             that
             we
             have
             had
             Civil
             Warrs
             between
             the
             King
             and
             Parliament
             ,
             in
             England
             ,
             and
             between
             the
             Houses
             of
             York
             and
             Lancaster
             ;
             and
             that
             many
             thousands
             were
             murdered
             by
             the
             French
             Massacre
             ,
             and
             many
             more
             by
             the
             Irish
             ,
             and
             that
             the
             Statutes
             of
             this
             Land
             were
             made
             by
             the
             Kings
             and
             Parliaments
             whose
             names
             they
             bear
             ,
             &c.
             Because
             that
             1.
             
             There
             is
             no
             cause
             in
             Nature
             which
             could
             produce
             the
             concurrence
             of
             so
             many
             testimonies
             ;
             of
             men
             so
             distant
             and
             contrary
             ,
             if
             it
             were
             not
             true
             .
             2.
             
             And
             on
             the
             contrary
             side
             ,
             there
             
               are
               natural
               causes
            
             which
             would
             infallibly
             produce
             a
             credible
             contradiction
             to
             these
             reports
             if
             they
             were
             false
             .
          
           
             §
             .
             19.
             
             III.
             
               When
               they
               that
               testifie
               such
               matters
               of
               fact
               ,
               do
               affirm
               that
               they
               do
               it
               by
               Gods
               own
               command
               ,
               and
               prove
               this
               by
            
             multitudes
             of
             evident
             uncontrolled
             Miracles
             ,
             
               their
               report
               is
               both
            
             humane
             and
             divine
             ,
             
               and
               to
               be
               believed
               as
               most
            
             certain
             by
             a
             divine
             belief
             .
          
           
             This
             is
             before
             proved
             ,
             in
             the
             proof
             of
             the
             validity
             of
             the
             testimony
             of
             Miracles
             ,
             and
             such
             Miracles
             as
             these
             .
          
           
             §
             .
             20.
             
             
               The
               Testimonies
               of
               the
               Apostles
               and
               other
               Disciples
               of
               Christ
               ,
               concerning
               his
               Resurrection
               and
               Miracles
               ,
               were
               credible
               by
               all
               these
               three
               several
               sorts
               of
               credibility
               :
            
             1.
             
             
               They
               were
               credible
               (
               and
               most
               credible
               )
               by
               a
            
             humane
             belief
             ,
             
               as
               they
               were
               the
               testimony
               of
               honest
               (
               and
               extraordinarily
               honest
               )
               men
               .
            
             2.
             
             
               They
               were
               credible
               ,
               as
               reported
               with
               concauses
               of
               natural
               certainty
               .
            
             3.
             
             
               They
               were
               credible
               ,
               as
               attested
               by
               God
               ,
               by
               Miracles
               ,
               and
               therefore
               certain
               ,
               by
               a
               certainty
               of
               Divine
               belief
               .
            
          
           
           
             §
             .
             21.
             
             I.
             
               They
               that
               observe
               in
               the
               Writings
               of
               the
               said
               Disciples
               ,
               the
               footsteps
               of
               eminent
               piety
               ,
               sincerity
               ,
               simplicity
               ,
               self-denyal
               ,
               contempt
               of
               the
               World
               ,
               expectation
               of
               a
               better
               World
               ,
               a
               desire
               to
               please
               and
               glorifie
               God
               ,
               though
               by
               their
               own
               reproach
               and
               sufferings
               ,
               mortification
               ,
               love
               to
               souls
               ,
               forgiving
               enemies
               ,
               condemning
               lyars
               ,
               with
               high
               spirituality
               and
               heavenly-mindedness
               ,
            
             &c.
             
             
               Must
               needs
               confess
               them
               to
               be
               most
               eminently
               credible
               by
               a
            
             humane
             Faith
             :
             
               (
               They
               being
               also
               acquainted
               with
               the
               thing
               reported
               )
               .
            
          
           
             §
             .
             22.
             
             II.
             1.
             
             
               That
               the
               Apostles
               were
               not
               themselves
               deceived
               I
               have
               proved
               before
               .
            
             2.
             
             
               That
               the
               Report
               was
            
             theirs
             ,
             
               the
               Churches
               that
               saw
               and
               heard
               them
               knew
               by
               sense
            
             (
             And
             how
             we
             
               know
               it
               ,
               I
               am
               to
               shew
               anon
            
             )
             .
             3.
             
             
               That
               they
               took
               their
               own
               salvation
               to
               lie
               upon
               the
               belief
               of
               the
               Gospel
               which
               they
               preached
               ,
               is
               very
               evident
               ,
               both
               in
               the
               whole
               drift
               and
               manner
               of
               their
               Writings
               ,
               and
               in
               their
               labours
               ,
               sufferings
               and
               death
               :
               And
               that
               they
               took
               a
               Lie
               to
               be
               a
               damning
               sin
               .
            
          
           
             He
             that
             doth
             but
             impartially
             read
             the
             Writings
             of
             the
             Apostles
             and
             Evangelists
             ,
             will
             easily
             believe
             that
             
               they
               believed
            
             what
             they
             preach'd
             themselves
             ,
             and
             lookt
             for
             salvation
             by
             Jesus
             Christ
             :
             Much
             more
             if
             he
             further
             consider
             of
             their
             forsaking
             all
             ,
             and
             labouring
             and
             dying
             in
             and
             for
             these
             expectations
             :
             And
             Nature
             taught
             them
             as
             well
             as
             Christ
             ,
             to
             know
             that
             a
             Lie
             was
             a
             damning
             sin
             :
             They
             teach
             us
             themselves
             ,
             that
             Lyars
             are
             without
             ,
             as
             Dogs
             ,
             
             and
             not
             admitted
             into
             the
             Kingdom
             of
             God
             :
             And
             that
             God
             needeth
             not
             our
             Lie
             to
             his
             Glory
             ;
             nor
             must
             we
             do
             evil
             that
             good
             may
             come
             by
             it
             :
             Therefore
             they
             could
             never
             think
             that
             it
             would
             help
             them
             to
             Heaven
             ,
             to
             spend
             their
             labours
             ,
             and
             lay
             down
             their
             lives
             ,
             in
             promoting
             a
             known
             lie
             ,
             to
             deceive
             the
             World.
             
             
          
           
             §
             .
             22.
             4.
             
             
               That
               they
               expected
               temporal
               ruine
               by
               their
               Religion
               ,
               without
               any
               worldly
               satisfaction
               ,
               is
               manifest
               both
               in
               Christs
            
             prediction
             ,
             
               telling
               them
               that
               it
            
             would
             
               be
               so
               ,
               and
               in
               the
               tenour
               of
               his
            
             Covenant
             ,
             
               calling
               them
               to
               forsake
               life
               and
               all
               ,
               if
               they
               will
               be
               his
               Disciples
               ,
               and
               in
               the
            
             history
             
               of
               their
               own
               lives
               and
               labours
               ,
               in
               which
               they
               met
               with
               no
               other
               usage
               than
               was
               thus
               foretold
               them
               .
            
          
           
             Many
             of
             them
             had
             not
             much
             wealth
             to
             lose
             ;
             but
             every
             man
             naturally
             loveth
             his
             ease
             ,
             and
             peace
             ,
             and
             life
             .
             And
             some
             of
             them
             ,
             though
             not
             many
             ,
             had
             Worldly
             riches
             ,
             (
             as
             
               Zacheus
               ,
               
               Joseph
            
             of
             Arimathea
             ,
             &c.
             )
             and
             commonly
             they
             had
             possessions
             ,
             which
             they
             sold
             ,
             and
             laid
             down
             the
             price
             at
             the
             Apostles
             feet
             .
             And
             the
             Apostles
             had
             ways
             of
             comfortable
             living
             in
             the
             world
             :
             instead
             of
             all
             this
             they
             underwent
             reproach
             ,
             imprisonments
             ,
             scourgings
             ,
             and
             death
             .
             Commodity
             or
             preferment
             they
             could
             not
             expect
             by
             it
             .
          
           
             Object
             .
             
               But
               to
               men
               that
               had
               been
               but
               low
               in
               the
               world
               ,
               the
               very
               applause
               of
               the
               people
               would
               seem
               a
               sufficient
               satisfaction
               for
               their
               sufferings
               ;
               To
               be
               Teachers
               ,
               and
               have
               many
               followers
               ,
               is
               a
               thing
               that
               some
               people
               would
               venture
               liberty
               and
               life
               for
               .
            
          
           
             Answ
             .
             Lay
             all
             these
             following
             things
             together
             ,
             and
             you
             may
             be
             certain
             that
             this
             was
             not
             the
             case
             .
             1.
             
             Even
             women
             ,
             and
             many
             that
             were
             
               not
               teachers
            
             ,
             were
             of
             the
             same
             belief
             .
             2.
             
             The
             Teachers
             did
             all
             of
             them
             set
             up
             their
             Lord
             ,
             and
             not
             themselves
             ,
             but
             de●ased
             and
             denied
             themselves
             for
             his
             honour
             and
             service
             .
             3.
             
             Their
             way
             of
             teaching
             was
             in
             travel
             and
             labour
             ,
             where
             they
             must
             deny
             all
             fleshly
             ease
             and
             pleasure
             ,
             and
             so
             must
             have
             nothing
             but
             bare
             applause
             ,
             if
             that
             had
             been
             it
             which
             they
             sought
             after
             .
             4.
             
             They
             suffered
             so
             much
             reproach
             and
             shame
             from
             the
             unbelievers
             ,
             who
             were
             the
             rich
             and
             ruling
             party
             as
             would
             have
             much
             over-ballanced
             their
             applause
             among
             believers
             .
             They
             were
             persecuted
             ,
             imprisoned
             ,
             scourged
             ,
             scorned
             ,
             and
             made
             as
             the
             off-scouring
             of
             the
             world
             .
             5.
             
             They
             were
             so
             many
             ,
             that
             no
             single
             person
             was
             like
             to
             be
             carried
             so
             far
             with
             that
             ambition
             ,
             when
             his
             honour
             was
             held
             in
             equality
             with
             so
             many
             .
             6.
             
             One
             of
             the
             great
             vices
             which
             they
             preach'd
             and
             wrote
             against
             was
             pride
             ,
             and
             self-seeking
             ,
             and
             over-valuing
             men
             ,
             and
             following
             sect-masters
             ,
             and
             crying
             up
             Paul
             ,
             
             Apollo
             ,
             or
             Cephas
             ,
             &c.
             
             And
             those
             that
             thus
             sought
             to
             set
             up
             themselves
             ,
             and
             draw
             away
             Disciples
             after
             them
             ,
             were
             the
             men
             whom
             they
             especially
             condemned
             .
             7.
             
             
             If
             they
             had
             done
             ,
             as
             this
             objection
             supposeth
             ,
             they
             must
             have
             all
             the
             way
             gone
             on
             against
             their
             certain
             knowledge
             
             and
             conscience
             ,
             in
             teaching
             lies
             in
             matter
             of
             fact
             .
             And
             though
             some
             men
             would
             go
             far
             in
             seeking
             followers
             and
             applause
             ,
             when
             they
             believe
             the
             doctrine
             which
             they
             preach
             themselves
             ,
             yet
             hardly
             in
             preaching
             that
             which
             they
             know
             to
             be
             false
             :
             the
             stirrings
             of
             conscience
             would
             torment
             some
             of
             them
             ,
             among
             so
             many
             ,
             and
             at
             last
             break
             out
             into
             open
             confession
             and
             detection
             of
             the
             fraud
             .
             8.
             
             And
             if
             they
             had
             gone
             thus
             violently
             against
             their
             consciences
             ,
             they
             must
             needs
             know
             that
             it
             was
             their
             Souls
             ,
             as
             well
             as
             their
             lives
             and
             liberties
             which
             they
             forfeited
             .
             9.
             
             And
             the
             piety
             and
             humility
             of
             their
             writings
             sheweth
             ,
             that
             applause
             was
             not
             their
             end
             and
             prize
             :
             if
             they
             had
             sought
             this
             ,
             they
             would
             have
             fitted
             their
             endeavours
             to
             it
             ;
             whereas
             it
             is
             the
             sanctifying
             and
             saving
             of
             souls
             ,
             through
             faith
             in
             Jesus
             Christ
             ,
             which
             they
             bent
             their
             labours
             towards
             .
             10.
             
             So
             many
             men
             could
             never
             have
             agreed
             among
             themselves
             in
             such
             a
             scatter'd
             case
             ,
             to
             carry
             on
             the
             juggle
             and
             deceit
             ,
             without
             detection
             .
             Now
             tell
             us
             ,
             if
             you
             can
             ,
             where
             ever
             so
             many
             persons
             in
             the
             world
             ,
             so
             notably
             humble
             ,
             pious
             and
             self-denying
             ,
             did
             preach
             against
             pride
             ,
             man-pleasing
             and
             lying
             ,
             as
             damnable
             sins
             ,
             and
             debase
             themselves
             ,
             and
             suffer
             so
             much
             reproach
             and
             persecution
             ,
             and
             go
             through
             such
             labour
             and
             travel
             ,
             and
             lay
             down
             their
             lives
             ,
             and
             confessedly
             hazard
             their
             souls
             for
             ever
             ,
             and
             all
             this
             to
             get
             followers
             ,
             that
             should
             believe
             
               in
               another
               man
            
             ,
             by
             perswading
             men
             that
             
               he
               wrought
               miracles
            
             ,
             and
             
               rose
               from
               the
               dead
            
             ,
             when
             they
             knew
             themselves
             that
             all
             were
             lies
             which
             they
             thus
             laboriously
             divulged
             ?
             If
             you
             give
             an
             instance
             in
             the
             Disciples
             of
             Mahomet
             ,
             the
             case
             was
             nothing
             so
             :
             no
             such
             miracles
             attested
             !
             no
             such
             witnesses
             to
             proclaim
             it
             !
             no
             such
             consequents
             of
             such
             a
             testimony
             !
             none
             of
             all
             this
             was
             so
             :
             but
             only
             a
             Deceiver
             maketh
             a
             few
             barbarous
             people
             believe
             that
             he
             had
             Revelations
             ,
             and
             was
             a
             Prophet
             ,
             and
             being
             a
             Souldier
             ,
             and
             prospering
             in
             War
             ,
             he
             setteth
             up
             and
             keepeth
             up
             a
             Kingdom
             by
             the
             Sword
             ,
             his
             Preachers
             being
             such
             as
             being
             thus
             deluded
             ,
             did
             themselves
             believe
             the
             things
             which
             they
             spake
             ,
             and
             found
             it
             the
             way
             to
             worldly
             greatness
             .
          
           
             §
             .
             24.
             5.
             
             
               That
               the
               witnesses
               of
               Christ
               were
               men
               of
               honesty
               and
               conscience
               ,
               is
               before
               proved
               .
            
             6.
             
             
               That
               it
               was
               not
               possible
               for
               so
               many
               persons
               ,
               to
               conspire
               so
               successfully
               to
               deceive
               the
               world
               ,
               is
               
               manifest
               from
            
             1.
             
               their
               persons
            
             ;
             2.
             
               their
               calling
            
             ;
             3.
             
               their
               doctrine
            
             ;
             4.
             
               and
               their
               manner
               of
               ministration
               and
               labours
               .
            
          
           
             1.
             
             For
             their
             Persons
             ,
             they
             were
             ,
             1.
             
             Many
             ;
             2.
             
             Not
             men
             of
             such
             worldly
             craft
             and
             subtilty
             ,
             as
             to
             be
             apt
             for
             such
             designs
             :
             3
             Of
             variety
             of
             tempers
             and
             interests
             ;
             men
             and
             women
             .
             2.
             
             For
             their
             Callings
             ,
             the
             Apostles
             knew
             the
             matter
             of
             fact
             indeed
             by
             common
             sense
             ;
             but
             their
             sufficiency
             and
             gifts
             by
             which
             they
             carried
             on
             their
             ministry
             ,
             were
             suddenly
             given
             them
             by
             the
             holy
             Ghost
             ,
             when
             Christ
             himself
             was
             ascended
             from
             them
             .
             And
             Paul
             ,
             that
             had
             conferred
             with
             none
             of
             them
             ,
             yet
             preached
             the
             same
             Gospel
             ,
             being
             converted
             by
             a
             voice
             from
             heaven
             in
             the
             heat
             of
             his
             persecution
             .
             3.
             
             Their
             doctrine
             containeth
             so
             many
             and
             mysterious
             particulars
             ,
             that
             they
             could
             never
             have
             concorded
             in
             it
             all
             ,
             in
             their
             way
             .
             4.
             
             And
             their
             labours
             did
             so
             disperse
             them
             about
             the
             world
             ,
             that
             many
             new
             emergent
             cases
             must
             needs
             have
             cast
             them
             into
             several
             minds
             or
             ways
             ,
             if
             they
             had
             not
             agreed
             by
             the
             unity
             of
             that
             Spirit
             ,
             which
             was
             the
             common
             Teacher
             of
             them
             all
             .
          
           
             §
             .
             25.
             7.
             
             
               That
               the
               Disciples
               of
               Christ
               divulged
               his
               Miracles
               and
               Resurrection
               ,
               in
               the
               same
               Place
               and
               Age
               ,
               where
               the
               truth
               or
               falshood
               might
               soon
               have
               been
               search'd
               out
               ,
               and
               yet
               that
               the
               bitterest
               enemies
               either
               denied
               not
               ,
               or
               confuted
               not
               their
               report
               ,
               is
               apparent
               ,
               partly
               by
               their
               confessions
               ,
               and
               partly
               by
               the
               non-existence
               of
               any
               such
               confutations
               .
            
          
           
             That
             the
             Disciples
             in
             that
             Age
             and
             Country
             did
             divulge
             these
             Miracles
             ,
             is
             denied
             by
             none
             :
             for
             it
             was
             their
             employment
             ,
             and
             by
             it
             they
             gathered
             the
             several
             Churches
             :
             and
             their
             writings
             not
             long
             after
             written
             declare
             it
             to
             this
             day
             .
             That
             the
             enemies
             confuted
             not
             their
             report
             appeareth
             ,
             1.
             not
             only
             in
             the
             Gospel-history
             ,
             which
             sheweth
             that
             they
             denyed
             not
             many
             of
             his
             Miracles
             ,
             but
             imputed
             them
             to
             conjuration
             and
             the
             power
             of
             Satan
             ;
             but
             also
             by
             the
             disputes
             and
             writings
             of
             the
             Jews
             ,
             in
             all
             Ages
             since
             ,
             which
             do
             go
             the
             same
             way
             .
             2.
             
             And
             if
             the
             enemies
             had
             been
             able
             to
             confute
             these
             Miracles
             ,
             no
             doubt
             but
             they
             would
             have
             done
             it
             ;
             having
             so
             much
             advantage
             ,
             wit
             and
             malice
             .
          
           
             Object
             .
             
               Perhaps
               they
               did
               ,
               and
               their
               writings
               never
               come
               to
               our
               knowledge
               .
            
          
           
             Answ
             .
             The
             unbelieving
             Jews
             were
             as
             careful
             to
             preserve
             their
             writings
             as
             any
             other
             men
             :
             and
             they
             had
             better
             advantage
             
             to
             do
             it
             than
             the
             Christians
             had
             :
             and
             therefore
             if
             there
             had
             been
             any
             such
             writings
             ,
             yea
             ,
             or
             verbal
             confutations
             ,
             the
             Jews
             of
             this
             age
             had
             been
             as
             like
             to
             have
             received
             them
             ,
             as
             all
             the
             other
             antient
             writings
             which
             they
             yet
             receive
             .
             Josephus
             his
             testimony
             of
             Christ
             is
             commonly
             known
             ;
             and
             though
             some
             think
             it
             so
             full
             and
             plain
             ,
             that
             it
             is
             like
             to
             be
             inserted
             by
             some
             Christian
             ,
             
             yet
             they
             give
             no
             proof
             of
             their
             opinion
             ;
             and
             the
             credit
             of
             all
             copies
             justifieth
             the
             contrary
             ;
             except
             only
             that
             these
             words
             are
             like
             to
             have
             been
             thrust
             in
             ,
             
               [
               This
               is
               Christ
            
             ]
             which
             some
             Annotator
             putting
             into
             the
             Margin
             ,
             might
             after
             be
             put
             into
             the
             Text.
             And
             that
             the
             Jews
             wanted
             not
             will
             or
             industry
             to
             confute
             the
             Christians
             ,
             appeareth
             by
             what
             
               Justin
               Martyr
            
             saith
             to
             Tryphon
             of
             their
             malice
             ,
             
               [
               That
               they
               sent
               out
               into
               all
               parts
               of
               the
               world
               their
               choicest
               men
               to
               perswade
               the
               people
               against
               the
               Christians
               ,
               that
               they
               are
               Atheists
               ,
               and
               would
               abolish
               the
               Deity
               ,
               and
               that
               they
               were
               convict
               of
               gross
               impiety
               .
               ]
            
          
           
             §
             .
             26.
             8.
             
             
               The
               great
               diversity
               of
               believers
               and
               reporters
               of
               the
               Gospel
               Miracles
               ,
               doth
               the
               more
               fully
               evince
               ,
               that
               there
               was
               no
               conspiracy
               for
               deceit
               .
            
          
           
             There
             were
             learned
             and
             unlearned
             Jews
             and
             Gentils
             ,
             rich
             and
             poor
             ,
             men
             and
             women
             ,
             some
             that
             followed
             Christ
             ,
             and
             some
             (
             as
             Paul
             )
             that
             perhaps
             never
             saw
             him
             :
             and
             for
             all
             these
             to
             be
             at
             once
             inspired
             by
             the
             holy
             Ghost
             ,
             and
             thenceforth
             unanimously
             to
             accord
             and
             concur
             in
             the
             same
             doctrine
             and
             work
             ,
             doth
             shew
             a
             supernatural
             cause
             .
             
          
           
             §
             .
             27.
             9.
             
             
               There
               were
               dissentions
               upon
               many
               accidents
               ,
               and
               some
               of
               them
               to
               the
               utmost
               distance
               ,
               which
               would
               certainly
               have
               detected
               the
               fallacy
               ,
               if
               there
               had
               been
               any
               such
               ,
               in
               the
               matters
               of
               fact
               ,
               so
               easily
               detected
               .
            
          
           
             1.
             
             In
             Christ's
             own
             family
             there
             was
             a
             Judas
             ,
             who
             betrayed
             him
             for
             mony
             :
             This
             Judas
             was
             one
             that
             had
             followed
             Christ
             ,
             and
             seen
             his
             Miracles
             ,
             and
             had
             been
             sent
             out
             to
             preach
             ,
             and
             wrought
             miracles
             himself
             .
             If
             there
             had
             been
             any
             collusion
             in
             all
             this
             ,
             what
             likelier
             man
             was
             there
             in
             the
             world
             to
             have
             detected
             it
             ?
             yea
             ,
             and
             his
             conscience
             would
             never
             have
             accused
             ,
             but
             justified
             him
             ,
             he
             need
             not
             to
             have
             gone
             and
             hanged
             or
             precipitated
             himself
             ,
             and
             said
             ,
             I
             have
             sinned
             in
             betraying
             the
             innocent
             bloud
             ?
             The
             Pharisees
             who
             hired
             him
             to
             betray
             his
             Master
             ,
             might
             ,
             by
             mony
             and
             authority
             ,
             
             have
             easily
             procured
             him
             ,
             to
             have
             wrote
             against
             him
             ,
             and
             detected
             his
             fraud
             ,
             if
             he
             had
             been
             fraudulent
             :
             it
             would
             have
             tended
             to
             Judas
             his
             justification
             and
             advancement
             .
             But
             God
             is
             the
             great
             defender
             of
             truth
             .
          
           
             2.
             
             And
             there
             were
             many
             baptized
             persons
             ,
             who
             were
             long
             in
             good
             repute
             and
             communion
             with
             the
             Christians
             ,
             who
             fell
             off
             from
             them
             to
             several
             Sects
             and
             Heresies
             ;
             not
             denying
             the
             dignity
             and
             truth
             of
             Christ
             ,
             but
             superinducing
             into
             his
             doctrine
             many
             corrupting
             fancies
             of
             their
             own
             ;
             such
             as
             the
             Jud●iz●rs
             ,
             the
             Simonians
             ,
             the
             Nicolaitans
             ,
             the
             Ebonites
             ,
             the
             Cerinthians
             ,
             the
             Gnosticks
             ,
             the
             
               Valentinians
               ,
               Basilidians
            
             ,
             and
             many
             more
             :
             And
             many
             of
             these
             were
             in
             the
             days
             of
             the
             Apostles
             ,
             and
             greatly
             troubled
             the
             Churches
             ,
             and
             hindred
             the
             Gospel
             ;
             insomuch
             as
             the
             Apostles
             rise
             up
             against
             them
             with
             more
             indignation
             ,
             than
             against
             the
             Infidels
             ;
             calling
             them
             dogs
             ,
             
             wolves
             ,
             evil
             workers
             ,
             deceivers
             ,
             bruit
             beasts
             ,
             made
             to
             be
             taken
             and
             destroyed
             ,
             &c.
             
             They
             write
             largely
             against
             them
             ;
             they
             charge
             the
             Churches
             to
             avoid
             them
             ,
             and
             turn
             away
             from
             them
             ,
             and
             after
             a
             first
             and
             second
             admonition
             to
             reject
             them
             as
             men
             that
             are
             self-condemned
             ,
             &c.
             
             And
             who
             knoweth
             not
             that
             among
             so
             many
             men
             thus
             excommunicated
             ,
             vilified
             ,
             and
             thereby
             irritated
             ,
             some
             of
             them
             would
             certainly
             have
             detected
             the
             deceit
             ,
             if
             they
             had
             known
             any
             deceit
             to
             have
             been
             in
             the
             reports
             of
             the
             afore-said
             Miracles
             .
             Passion
             would
             not
             have
             been
             restrained
             among
             so
             many
             and
             such
             ,
             when
             they
             were
             thus
             provoked
             .
          
           
             3.
             
             And
             some
             in
             those
             times
             ,
             as
             well
             as
             in
             all
             following
             ages
             ,
             have
             forsaken
             the
             faith
             ,
             and
             apostatized
             to
             open
             infidelity
             :
             and
             certainly
             
               their
               judgment
               ,
               their
               interest
            
             ,
             and
             
               their
               malice
            
             ,
             would
             have
             caused
             them
             to
             detect
             the
             fraud
             ,
             if
             they
             had
             known
             any
             in
             the
             matters
             of
             fact
             of
             these
             Miracles
             .
             For
             it
             is
             not
             possible
             that
             all
             these
             causes
             should
             not
             bring
             forth
             this
             effect
             ,
             where
             there
             was
             no
             valuable
             impediment
             .
             If
             you
             again
             say
             ,
             
               It
               may
               be
               they
               did
               detect
               such
               frauds
               by
               words
               or
               writings
               ,
               which
               come
               not
               to
               our
               knowledge
            
             ;
             I
             answer
             again
             ,
             1.
             
             The
             Jews
             then
             ,
             that
             have
             in
             all
             ages
             disputed
             and
             written
             against
             Christianity
             ,
             would
             certainly
             have
             made
             use
             of
             some
             such
             testimony
             ,
             instead
             of
             charging
             all
             upon
             Magick
             ,
             and
             the
             power
             of
             the
             devil
             .
             2.
             
             And
             it
             is
             to
             me
             a
             full
             evidence
             ,
             that
             there
             were
             no
             such
             deniers
             of
             the
             Miracles
             of
             Christ
             ,
             
             when
             I
             find
             that
             the
             Apostles
             never
             wrote
             against
             any
             such
             ,
             nor
             contended
             with
             them
             ,
             nor
             were
             ever
             put
             to
             answer
             any
             of
             their
             writings
             or
             objections
             :
             When
             all
             men
             will
             confess
             that
             their
             writings
             must
             needs
             be
             written
             according
             to
             the
             state
             and
             occasion
             of
             those
             times
             in
             which
             they
             wrote
             them
             :
             and
             if
             then
             there
             had
             been
             any
             books
             or
             reasonings
             divulged
             against
             Christ's
             miracles
             ,
             they
             would
             either
             have
             wrote
             purposely
             against
             them
             ,
             or
             let
             fall
             some
             confutations
             of
             them
             ,
             in
             their
             Epistles
             to
             the
             Churches
             :
             but
             there
             are
             no
             such
             things
             at
             all
             .
          
           
             §
             .
             28.
             10.
             
             
               Seeing
               it
               is
               so
               heinous
               a
               crime
               to
               divulge
               lies
               in
               multitudes
               of
               matters
               of
               fact
               ,
               to
               deceive
               the
               world
               into
               a
               blasphemy
               ,
               it
               is
               scarce
               possible
               ,
               that
               the
               consciences
               of
               so
               many
               persons
               ,
               of
               so
               much
               piety
               as
               their
               writings
               prove
               ,
               should
               never
               be
               touched
               with
               remorse
               for
               so
               great
               a
               villany
               ,
               either
               in
               life
               ,
               or
               at
               the
               hour
               of
               death
               ,
               and
               force
               some
               one
               of
               them
               to
               detect
               all
               the
               fraud
               ,
               if
               they
               had
               been
               guilty
               of
               it
               .
            
          
           
             There
             is
             a
             natural
             conscience
             in
             the
             worst
             of
             men
             ,
             (
             much
             more
             in
             the
             best
             )
             which
             will
             at
             some
             time
             do
             its
             office
             ,
             and
             will
             constrain
             men
             to
             confess
             ,
             especially
             their
             heinous
             crimes
             ,
             and
             especially
             at
             the
             time
             of
             death
             ,
             when
             they
             see
             that
             their
             lies
             will
             serve
             their
             worldly
             interest
             no
             more
             :
             and
             especially
             if
             they
             be
             men
             that
             indeed
             believe
             another
             life
             .
             Now
             consider
             if
             the
             Apostles
             and
             Disciples
             had
             been
             deceivers
             ,
             how
             heinous
             a
             crime
             they
             had
             committed
             :
             1.
             
             To
             affirm
             a
             man
             to
             be
             God
             incarnate
             ,
             and
             to
             be
             the
             Saviour
             of
             the
             world
             ,
             
             on
             whom
             all
             men
             must
             trust
             their
             souls
             ,
             &c.
             if
             he
             had
             been
             but
             a
             deceiver
             .
             2.
             
             To
             make
             such
             abundance
             of
             lies
             in
             open
             matters
             of
             fact
             .
             3.
             
             To
             frame
             hereupon
             a
             new
             Law
             to
             the
             world
             .
             4.
             
             To
             overthrow
             the
             Law
             of
             Moses
             ,
             which
             was
             there
             in
             force
             .
             5.
             
             To
             abuse
             the
             intellects
             of
             so
             many
             thousand
             persons
             with
             such
             untruths
             ,
             and
             to
             call
             the
             world
             to
             such
             a
             needless
             work
             as
             the
             Christian
             Religion
             would
             be
             ,
             if
             all
             this
             were
             false
             !
             to
             put
             the
             world
             upon
             such
             tasks
             ,
             as
             forsaking
             
             all
             for
             Christ
             .
             6.
             
             To
             draw
             so
             many
             to
             lose
             their
             lives
             in
             martyrdom
             to
             attest
             a
             lie
             .
             7.
             
             To
             lose
             their
             own
             time
             ,
             and
             spend
             all
             their
             lives
             and
             labour
             upon
             so
             bad
             a
             work
             :
             All
             these
             set
             together
             ,
             would
             prove
             them
             far
             worst
             than
             any
             thieves
             ,
             or
             murderers
             ,
             or
             traitors
             ,
             if
             they
             knew
             it
             to
             be
             a
             lie
             which
             they
             preached
             and
             attested
             :
             There
             are
             now
             no
             men
             known
             on
             earth
             ,
             even
             in
             this
             age
             of
             villanies
             ,
             guilty
             of
             such
             a
             heinous
             crime
             as
             this
             .
             And
             let
             any
             man
             that
             readeth
             the
             Apostles
             writings
             ,
             or
             considereth
             of
             their
             lives
             and
             deaths
             ,
             consider
             whether
             it
             be
             not
             next
             to
             an
             impossibility
             ,
             that
             so
             many
             ,
             and
             such
             persons
             ,
             should
             go
             on
             in
             such
             a
             way
             ,
             upon
             no
             greater
             motives
             of
             benefit
             than
             they
             expected
             ;
             nay
             ,
             through
             such
             labours
             ,
             reproach
             and
             sufferings
             ,
             and
             not
             one
             of
             them
             to
             the
             death
             be
             constrained
             by
             conscience
             to
             detect
             the
             fraud
             ,
             and
             undeceive
             the
             world
             .
          
           
             §
             .
             29.
             11.
             
             
               Lastly
               ,
               it
               is
               not
               possible
               ,
               that
               so
               many
               thousands
               of
               such
               persons
               as
               they
               presently
               converted
               ,
               should
               ever
               have
               been
               perswaded
               to
               believe
               their
               reports
               of
               these
               matters
               of
               fact
               ,
               in
               a
               time
               and
               place
               ,
               where
               it
               was
               so
               easie
               to
               disprove
               them
               ,
               if
               they
               had
               been
               false
               .
            
          
           
             For
             ,
             1.
             
             The
             understanding
             is
             not
             free
             as
             the
             will
             is
             ,
             but
             only
             
               participative
               ,
               in
               quantum
               à
               voluntate
               imperatur
               :
            
             and
             a
             man
             cannot
             believe
             what
             he
             will
             ,
             nor
             deny
             belief
             to
             cogent
             evidence
             ,
             though
             against
             his
             will
             :
             The
             Intellects
             acts
             ,
             as
             in
             themselves
             ,
             are
             necessitated
             ,
             and
             
               per
               modum
               naturae
            
             .
             2.
             
             And
             all
             these
             new
             converts
             had
             understandings
             which
             were
             naturally
             inclined
             to
             truth
             as
             truth
             ,
             and
             averse
             to
             falshood
             ;
             and
             they
             had
             all
             self-love
             :
             and
             they
             all
             embraced
             now
             a
             doctrine
             which
             would
             expose
             them
             to
             suffering
             and
             calamity
             in
             the
             world
             :
             And
             therefore
             both
             nature
             and
             interest
             obliged
             them
             to
             be
             at
             the
             labour
             of
             enquiring
             ,
             whether
             these
             things
             were
             so
             or
             not
             ,
             before
             they
             ran
             themselves
             into
             so
             great
             misery
             :
             And
             the
             three
             thousand
             which
             Peter
             converted
             at
             his
             first
             Sermon
             ,
             must
             also
             take
             the
             shame
             of
             being
             murderers
             of
             their
             Saviour
             ,
             and
             for
             this
             they
             were
             pricked
             at
             the
             heart
             :
             And
             Paul
             must
             be
             branded
             for
             a
             confessed
             persecutor
             ,
             and
             guilty
             of
             the
             bloud
             of
             Stephen
             !
             And
             would
             so
             many
             men
             run
             themselves
             into
             all
             this
             for
             nothing
             ,
             to
             save
             the
             labour
             of
             an
             easie
             enquiry
             ,
             after
             some
             matters
             of
             publick
             fact
             ?
             How
             easily
             might
             they
             go
             and
             be
             satisfied
             ,
             whether
             
             Christ
             fed
             so
             many
             thousand
             twice
             miraculously
             ,
             and
             whether
             he
             healed
             such
             as
             he
             was
             said
             to
             heal
             ,
             who
             were
             then
             living
             ?
             and
             whether
             he
             raised
             Lazarus
             ,
             and
             others
             ,
             from
             death
             ,
             who
             were
             then
             living
             ?
             and
             whether
             the
             earth
             trembled
             ,
             and
             the
             vail
             of
             the
             Temple
             rent
             ,
             and
             the
             Sun
             was
             darkned
             at
             his
             death
             ?
             And
             whether
             the
             witnesses
             of
             his
             Resurrection
             were
             sufficient
             ?
             And
             if
             none
             of
             this
             had
             been
             true
             ,
             it
             would
             have
             turned
             them
             all
             from
             the
             belief
             of
             the
             Apostles
             ,
             to
             deride
             them
             .
          
           
             Object
             .
             
               Is
               not
               the
               unbelief
               of
               the
               most
               ,
               a
               greater
               reason
               against
               the
               Gospel
               ,
               than
               the
               belief
               of
               the
               smaller
               number
               is
               for
               it
               .
            
          
           
             Answ
             .
             No
             :
             1.
             
             Because
             it
             is
             a
             negative
             which
             they
             were
             for
             :
             and
             many
             witnesses
             to
             a
             negative
             ,
             is
             not
             so
             good
             as
             a
             few
             to
             an
             affirmative
             .
             2.
             
             Most
             of
             them
             were
             kept
             from
             the
             very
             hearing
             of
             the
             Apostles
             ,
             which
             should
             inform
             them
             and
             excite
             them
             .
             3.
             
             Most
             men
             every
             where
             follow
             their
             Rulers
             ,
             and
             look
             to
             their
             worldly
             interest
             ,
             and
             never
             much
             mind
             or
             discuss
             such
             matters
             ,
             as
             tend
             to
             their
             salvation
             ,
             especially
             by
             the
             way
             of
             suffering
             and
             disgrace
             .
             4.
             
             We
             believe
             not
             that
             the
             unbelieving
             party
             did
             deny
             Christ's
             miracles
             ,
             but
             fathered
             them
             upon
             the
             devil
             ;
             therefore
             even
             their
             testimony
             is
             for
             Christ
             :
             only
             they
             hired
             the
             Souldiers
             to
             say
             ,
             that
             Christ
             was
             stoln
             out
             of
             the
             Sepulchre
             while
             they
             slept
             ,
             of
             which
             they
             never
             brought
             any
             proof
             ,
             nor
             could
             possibly
             do
             it
             ,
             (
             if
             asleep
             .
             )
          
           
             §
             .
             29.
             
             III.
             
               I
               have
               proved
               Christ's
               Miracles
               to
               be
               ,
            
             1.
             
             Credible
             ,
             
               by
               the
               highest
            
             humane
             faith
             .
             2.
             
             Certain
             ,
             by
             natural
             evidence
             ,
             
               there
               being
               a
            
             natural
             impossibility
             
               that
               the
               testimonies
               should
               be
               false
               .
            
             3.
             
             
               I
               am
               next
               to
               prove
               that
               they
               are
            
             certain
             by
             supernatural
             evidence
             ,
             (
             
               which
               is
               the
               same
               with
            
             natural
             evidence
             ,
             
               as
               in
               the
            
             effect
             ,
             
               but
               is
               called
            
             supernatural
             
               from
               the
               way
               of
            
             causing
             it
             .
             )
          
           
             §
             .
             30.
             
             
               The
               same
               works
               of
               the
               SPIRIT
               ,
               inherent
               ,
            
             
             
               concomitant
               and
               subsequent
               ,
               were
               the
               infallible
               proof
               of
               the
               truth
               of
               the
            
             Disciples
             testimony
             
               of
               Christ
               ,
               his
               Person
               ,
               Miracles
               and
               Doctrine
               .
            
          
           
             §
             .
             31.
             
             I.
             
               They
               were
               persons
               of
               holy
               lives
               ,
               and
            
             holiness
             
               is
               the
               lively
               impress
               or
               constitution
               of
               their
               doctrine
               ,
               now
               visible
               in
               their
               writings
               .
            
          
           
             What
             was
             before
             said
             of
             the
             Doctrine
             of
             Christ
             himself
             ,
             
             is
             true
             of
             theirs
             :
             And
             as
             the
             Kings
             Coyn
             is
             known
             by
             his
             Image
             and
             Superscription
             ,
             or
             rather
             as
             an
             unimitable
             author
             is
             known
             by
             his
             Writings
             ,
             for
             matter
             ,
             method
             and
             style
             ,
             even
             so
             is
             Gods
             Spirit
             known
             in
             them
             and
             in
             their
             doctrine
             .
          
           
             §
             .
             32.
             
             II.
             
               Their
               miraculous
               gifts
               and
               works
               were
               so
               evident
               and
               so
               many
               and
               uncontrolled
               ,
               as
               amount
               to
               an
               infallible
               proof
               ,
               that
               Gods
               are
               his
               Witness
               in
               the
               World
               ,
               and
               sheweth
               the
               most
               infallible
               proof
               of
               his
               assertions
               .
            
          
           
             §
             .
             33.
             1.
             
             
               Their
               gifts
               and
               miracles
               were
            
             many
             in
             kinde
             :
             
               as
               their
               sudden
               illumination
               ,
               when
               the
               Spirit
               fell
               upon
               them
               ,
               and
               knowing
               that
               which
               they
               were
               ignorant
               of
               before
               :
               Their
               prophesying
               and
               speaking
               in
               languages
               never
               before
               learn'd
               by
               them
               ,
               and
               interpreting
               such
               prophesies
               and
               languages
               ;
               their
               dispossessing
               D●moniacks
               ,
               and
               healing
               diseases
               ,
               their
               deliverances
               by
               Angels
               out
               of
               closed
               Prisons
               and
               Fetters
               ;
               their
               inflicting
               Judgements
               on
               Opposers
               and
               offenders
               ,
               their
               raising
               the
               dead
               ;
               and
               the
               conveying
               of
               the
               same
               Spirit
               to
               others
               by
               the
               Imposition
               of
               the
               Apostles
               hands
               .
            
          
           
             1.
             
             It
             is
             not
             the
             least
             testimony
             of
             the
             veracity
             of
             the
             Apostles
             ,
             that
             even
             while
             they
             lived
             with
             
               Jesus
               Christ
            
             ,
             they
             remained
             ignorant
             of
             much
             of
             the
             mystery
             of
             the
             Gospel
             ,
             and
             some
             (
             that
             are
             since
             necessary
             )
             articles
             of
             Faith
             ,
             as
             of
             his
             Death
             and
             Burial
             ,
             and
             Resurrection
             ,
             and
             Ascension
             ,
             and
             much
             of
             the
             spiritual
             nature
             of
             his
             Kingdom
             ,
             and
             Priviledges
             of
             Believers
             ;
             and
             that
             all
             this
             was
             made
             known
             to
             them
             upon
             a
             sudden
             ,
             without
             any
             teaching
             ,
             studying
             or
             common
             means
             ,
             
             by
             the
             coming
             down
             of
             the
             
               Holy
               Ghost
            
             upon
             them
             :
             And
             that
             Christ
             had
             promised
             them
             his
             Spirit
             before
             ,
             to
             lead
             them
             into
             all
             truth
             ,
             and
             bid
             them
             wait
             at
             Jerusalem
             till
             they
             received
             it
             :
             And
             it
             came
             upon
             them
             at
             the
             appointed
             time
             ,
             on
             the
             day
             of
             Pentecost
             :
             And
             he
             promised
             that
             this
             Spirit
             should
             be
             sent
             on
             others
             ,
             and
             become
             
               his
               Agent
            
             or
             Advocate
             in
             the
             World
             ,
             to
             do
             his
             work
             in
             his
             bodily
             absence
             ,
             and
             bear
             witness
             of
             him
             .
             And
             he
             told
             his
             Disciples
             ,
             that
             this
             Spirit
             should
             be
             better
             to
             them
             than
             his
             bodily
             presence
             ,
             and
             therefore
             it
             would
             be
             for
             their
             good
             that
             he
             should
             go
             from
             them
             into
             Heaven
             :
             So
             that
             Christs
             teaching
             them
             immediately
             and
             miraculously
             by
             this
             sudden
             giving
             them
             his
             Spirit
             ,
             is
             an
             infallible
             proof
             both
             of
             
               his
               truth
            
             and
             theirs
             .
          
           
           
             2.
             
             This
             prophesying
             was
             partly
             by
             foretelling
             things
             to
             come
             (
             as
             Agabus
             did
             the
             dearth
             ,
             and
             Pauls
             bonds
             )
             and
             partly
             the
             exposition
             of
             old
             Prophesies
             ,
             and
             partly
             the
             spiritual
             instruction
             of
             the
             People
             ,
             by
             sudden
             inspirations
             ;
             And
             those
             that
             were
             enabled
             to
             it
             ,
             were
             people
             of
             themselves
             unable
             for
             such
             things
             ,
             and
             ignorant
             but
             a
             little
             while
             before
             .
          
           
             3.
             
             Their
             
               speaking
               in
               various
               languages
            
             was
             a
             thing
             which
             no
             natural
             means
             could
             produce
             .
             Fernelius
             and
             many
             other
             Physicians
             ,
             who
             were
             very
             loth
             to
             believe
             diabolical
             possessions
             ,
             do
             confess
             themselves
             convinced
             by
             hearing
             the
             possessed
             speak
             Greek
             and
             Hebrew
             ,
             which
             they
             had
             never
             learn'd
             :
             How
             much
             more
             convincing
             is
             this
             evidence
             ,
             when
             so
             many
             speak
             in
             so
             many
             languages
             ,
             even
             in
             the
             language
             of
             all
             the
             Inhabitants
             of
             the
             Countreys
             round
             about
             them
             ;
             and
             this
             upon
             these
             sudden
             inspirations
             of
             the
             Spirit
             .
          
           
             4.
             
             Their
             interpreting
             of
             such
             tongues
             also
             ,
             which
             they
             never
             learnt
             ,
             was
             no
             less
             a
             proof
             of
             a
             supernatural
             power
             and
             attestation
             .
          
           
             5.
             
             Their
             deliverances
             are
             recorded
             in
             the
             Scriptures
             :
             
               Peter
               ,
               Act.
            
             12.
             and
             Paul
             and
             
               Sil●s
               ,
               Act.
            
             16.
             had
             their
             bonds
             all
             loosed
             ,
             and
             the
             Prison-doors
             opened
             by
             an
             Angel
             and
             a
             Miracle
             ;
             which
             must
             be
             by
             a
             Power
             that
             sufficiently
             attesteth
             their
             verity
             .
          
           
             6.
             
             And
             they
             inflicted
             judgements
             on
             Delinquents
             by
             no
             less
             a
             power
             :
             Ananias
             and
             Sapphira
             one
             after
             another
             were
             struck
             dead
             upon
             the
             word
             of
             Peter
             ,
             for
             their
             Hypocrisie
             and
             lyes
             :
             Elymas
             the
             Sorcerer
             was
             struck
             blinde
             by
             Paul
             ,
             in
             the
             presence
             (
             or
             knowledge
             )
             of
             the
             Governour
             of
             the
             Countrey
             :
             And
             the
             excommunicated
             were
             often
             given
             up
             to
             Satan
             ,
             to
             suffer
             some
             extraordinary
             penalty
             .
          
           
             7.
             
             Their
             healing
             Demoniacks
             ,
             the
             lame
             ,
             the
             blinde
             ,
             the
             paralitick
             ,
             and
             all
             manner
             of
             diseases
             with
             a
             word
             ,
             or
             by
             Prayer
             and
             Imposition
             of
             hands
             in
             the
             name
             of
             Christ
             ,
             yea
             upon
             the
             conveyance
             of
             Napkins
             and
             Cloaths
             from
             their
             bodies
             ,
             is
             witnessed
             in
             the
             many
             Texts
             which
             I
             have
             before
             cited
             out
             of
             the
             Acts
             of
             the
             Apostles
             .
             And
             this
             Christ
             promised
             them
             particularly
             before-hand
             :
             And
             it
             was
             the
             occasion
             of
             that
             Vnction
             of
             the
             sick
             ,
             which
             some
             have
             still
             continued
             as
             a
             Sacrament
             .
          
           
             8.
             
             Their
             
               raising
               the
               dead
            
             ,
             is
             also
             among
             the
             fore-cited
             
             passages
             ;
             so
             Peter
             raised
             Dorcas
             or
             
               Tabitha
               ,
               Act.
            
             9.
             and
             (
             its
             like
             )
             
               Paul
               Eutichus
               ,
               Act.
            
             20.
             
          
           
             9.
             
             And
             it
             is
             the
             greatest
             evidence
             of
             all
             ,
             that
             the
             same
             Spirit
             was
             given
             to
             so
             many
             others
             ,
             by
             their
             Imposition
             of
             hands
             and
             Prayer
             ;
             and
             all
             these
             had
             some
             of
             these
             wonderfull
             gifts
             ;
             either
             prophesies
             ,
             tongues
             ,
             healing
             ,
             or
             some
             such
             like
             .
          
           
             §
             .
             34.
             2.
             
             
               These
               Miracles
               were
               wrought
               by
            
             multitudes
             
               of
               persons
               ,
               and
               not
               only
               by
               a
               few
               ;
               even
               by
               the
               Apostles
               ,
               and
               seventy
               Disciples
               ,
               and
               others
               on
               whom
               they
               laid
               their
               hands
               ;
               which
               was
               by
               the
               generality
               or
               greater
               part
               of
               the
               Christians
               .
            
          
           
             If
             it
             were
             but
             by
             one
             or
             two
             men
             that
             Miracles
             were
             wrought
             ,
             there
             would
             be
             greater
             room
             for
             doubting
             of
             the
             truth
             :
             But
             when
             it
             shall
             be
             by
             hundreds
             and
             thousands
             ,
             there
             can
             be
             no
             difficulty
             in
             the
             proof
             :
             That
             the
             Apostles
             and
             the
             seventy
             Disciples
             wrought
             them
             in
             Christs
             own
             time
             ,
             is
             declared
             before
             :
             
             That
             they
             wrought
             them
             more
             abundantly
             after
             ,
             and
             that
             the
             same
             Spirit
             was
             then
             commonly
             given
             to
             others
             ,
             I
             shall
             now
             further
             prove
             (
             besides
             all
             the
             Histories
             of
             it
             before
             recited
             .
             )
             That
             upon
             the
             Imposition
             of
             the
             Apostles
             hands
             ,
             or
             Baptism
             ,
             or
             Prayer
             ,
             the
             Holy
             Ghost
             was
             given
             ,
             is
             expressed
             Act.
             2.38
             .
             to
             three
             thousand
             at
             once
             the
             Holy
             Ghost
             was
             given
             .
             Act.
             4.31
             .
             All
             the
             assembly
             
               were
               filled
               with
               the
               Holy
               Ghost
               :
               And
               with
               great
               power
               gave
               the
               Apostles
               witness
               of
               the
               Resurrection
               of
               the
               Lord
               Jesus
               ,
               and
               great
               grace
               was
               upon
               them
               all
               .
            
             v.
             33.
             
             Act.
             8.15
             ,
             17.
             
             The
             Samaritans
             received
             the
             Holy
             Ghost
             upon
             the
             prayer
             of
             Peter
             and
             John
             ,
             so
             that
             
               Simon
               Magus
            
             would
             fain
             have
             bought
             that
             gift
             with
             Money
             .
             Act.
             9.7
             .
             Paul
             was
             filled
             with
             the
             Holy
             Ghost
             by
             the
             imposition
             of
             Ananias's
             hands
             .
             Act.
             10.44
             ,
             45
             ,
             47.
             
             Upon
             Peters
             preaching
             ,
             the
             Holy
             Ghost
             fell
             on
             all
             the
             Family
             ,
             and
             Kindred
             ,
             and
             Friends
             of
             Cornelius
             who
             heard
             him
             preach
             ,
             and
             they
             spake
             with
             tongues
             ,
             and
             magnified
             God.
             Act.
             11.15
             .
             Even
             in
             the
             same
             manner
             as
             it
             fell
             on
             the
             Apostles
             .
             Act.
             13.52
             .
             The
             Disciples
             were
             filled
             with
             the
             Holy
             Ghost
             .
             Act.
             19.6
             .
             Twelve
             men
             upon
             Pauls
             imposition
             of
             hands
             ,
             received
             the
             Holy
             Ghost
             ,
             and
             spake
             with
             tongues
             ,
             and
             prophesied
             .
             The
             Holy
             Ghost
             was
             given
             to
             the
             Roman
             Christians
             ,
             Rom.
             5.5
             .
             Yea
             ,
             he
             telleth
             them
             ,
             If
             any
             have
             not
             the
             Spirit
             of
             Christ
             ,
             the
             
             same
             is
             none
             of
             his
             ,
             Rom.
             8.9
             .
             The
             same
             was
             given
             to
             the
             Church
             of
             the
             Corinthians
             ,
             1
             Cor.
             6.19
             .
             &
             12.12
             ,
             13.
             
             And
             to
             the
             Church
             of
             the
             Galatians
             ,
             Gal.
             3.1
             ,
             2
             ,
             3
             ,
             5.
             
             And
             to
             the
             Church
             of
             the
             
               Ephesians
               ,
               Eph.
            
             1.13
             .
             &
             4.30
             .
             To
             the
             
               Philippians
               ,
               Phil.
            
             1.19.27
             .
             &
             2.1
             .
             To
             the
             Colossians
             ,
             Col.
             1.8
             .
             To
             the
             Thessalonians
             ,
             1
             Thess
             .
             5.19
             .
             &
             1.6
             .
             And
             what
             this
             Spirit
             was
             and
             did
             ,
             you
             may
             find
             in
             1
             Cor.
             12.4
             ,
             7
             ,
             &c.
             
             
               There
               are
               diversities
               of
               gifts
               ,
               but
               the
               same
               Spirit
               :
               But
               the
               manifestation
               of
               the
               Spirit
               is
               given
               to
               every
               man
               to
               profit
               withall
               :
               For
               ,
               to
               one
               is
               given
               by
               the
               Spirit
               the
               word
               of
               wisdom
               ,
               to
               another
               the
               word
               of
               knowledge
               by
               the
               same
               Spirit
               ,
               to
               another
               faith
               by
               the
               same
               Spirit
               ,
               to
               another
               the
               gifts
               of
               healing
               by
               the
               same
               Spirit
               ,
               to
               another
               the
               working
               of
               miracles
               ,
               to
               another
               prophesie
               ,
               to
               another
               discerning
               of
               Spirits
               ,
               to
               another
               divers
               kindes
               of
               tongues
               ,
               to
               another
               the
               interpretation
               of
               tongues
               :
               But
               all
               these
               worketh
               that
               one
               and
               the
               self
               same
               Spirit
               ,
               dividing
               to
               every
               man
               severally
               as
               he
               will
               —
               For
               by
               one
               Spirit
               we
               are
               all
               baptized
               into
               one
               body
               ,
               whether
               we
               be
               Jewes
               or
               Gentiles
               ,
               bond
               or
               free
               ,
               and
               have
               been
               all
               made
               to
               drink
               into
               one
               Spirit
               .
            
             And
             in
             1
             Cor.
             14.
             the
             gift
             of
             speaking
             with
             tongues
             was
             so
             common
             in
             the
             Church
             of
             the
             Corinthians
             ,
             that
             the
             Apostle
             is
             fain
             to
             give
             them
             instructions
             for
             the
             moderate
             use
             of
             it
             ,
             lest
             they
             hindered
             the
             edification
             of
             the
             Church
             ,
             by
             suppressing
             prophecy
             or
             instruction
             in
             known
             tongues
             :
             And
             therefore
             he
             perswadeth
             them
             to
             use
             it
             but
             more
             sparingly
             .
             
          
           
             And
             James
             (
             5.14
             ,
             15.
             )
             exhorteth
             Christians
             when
             they
             
               were
               sick
               ,
               to
               send
               to
               the
               Elders
               of
               the
               Church
               ,
               that
               they
               may
               pray
               for
               them
               and
               anoynt
               them
               ,
            
             and
             they
             may
             be
             forgiven
             and
             recover
             :
             By
             which
             it
             seems
             it
             was
             no
             unusual
             thing
             in
             those
             times
             to
             be
             healed
             by
             the
             Prayers
             of
             the
             Elders
             .
             Yea
             ,
             the
             very
             Hypocrites
             ,
             and
             ungodly
             persons
             ,
             that
             had
             only
             the
             barren
             profession
             of
             Christianity
             ,
             had
             the
             gift
             of
             Miracles
             ,
             without
             the
             grace
             of
             Sanctification
             :
             And
             this
             Christ
             foretold
             ,
             Matth.
             7.22
             .
             
               Many
               shall
               say
               in
               that
               day
               ,
               Lord
               ,
               have
               we
               not
               prophesied
               in
               thy
               Name
               ?
               and
               in
               thy
               Name
               cast
               out
               devils
               ?
               and
               done
               many
               wonderfull
               works
               ?
            
          
           
           
             Obj.
             
               But
               all
               were
               not
               healed
               by
               them
               :
            
             Paul
             left
             Trophimus
             at
             Miletum
             
               sick
               :
               Why
               doth
               not
            
             Paul
             cure
             Timothy
             
               of
               his
               weak
               stomack
               and
               infirmity
               ,
               without
               drinking
               of
               Wine
               ,
               if
               he
               could
               do
               it
               ?
            
          
           
             Answ
             .
             1.
             
             Certainly
             ,
             they
             did
             not
             cure
             all
             men
             that
             were
             sick
             :
             For
             then
             who
             would
             have
             dyed
             ?
             It
             was
             none
             of
             the
             intent
             of
             the
             Spirit
             of
             Christ
             ,
             in
             working
             Miracles
             ,
             to
             make
             men
             immortal
             here
             on
             earth
             ;
             and
             to
             keep
             them
             from
             Heaven
             ?
             2.
             
             And
             it
             is
             easily
             confess'd
             ,
             that
             the
             Spirit
             was
             not
             at
             the
             command
             or
             will
             of
             them
             that
             had
             it
             :
             And
             therefore
             they
             could
             not
             do
             what
             and
             when
             they
             pleased
             ,
             but
             what
             the
             Spirit
             pleased
             ;
             And
             his
             operations
             were
             at
             his
             own
             time
             and
             disposal
             .
             And
             this
             proveth
             the
             more
             fully
             ,
             that
             it
             was
             the
             testimony
             of
             God
             ,
             and
             not
             the
             contrivance
             of
             the
             wit
             of
             man.
             3.
             
             And
             miracles
             and
             tongues
             were
             not
             for
             them
             that
             believed
             ,
             but
             rather
             for
             them
             that
             believed
             not
             :
             And
             therefore
             a
             Trophimus
             or
             a
             Timothy
             might
             be
             unhealed
             .
          
           
             §
             .
             35.
             3.
             
             
               These
               Miracles
               were
               oftentimes
               wrought
               ,
               even
               for
               many
               years
               together
               ,
               in
               several
               Countreys
               and
               places
               through
               the
               World
               ,
               where
               the
               Apostles
               and
               Disciples
               came
               :
               and
               not
               only
               once
               ,
               or
               for
               a
               little
               space
               of
               time
               .
            
          
           
             Dissimulation
             might
             be
             easilyer
             cloaked
             for
             a
             few
             acts
             ,
             than
             it
             can
             be
             for
             so
             many
             years
             .
             At
             least
             these
             gifts
             and
             miracles
             continued
             during
             the
             Age
             of
             the
             Apostles
             ,
             though
             not
             performed
             every
             day
             ,
             or
             so
             commonly
             as
             might
             make
             them
             uneffectual
             ,
             yet
             so
             frequently
             as
             to
             give
             success
             to
             the
             Gospel
             ,
             and
             to
             keep
             up
             a
             reverence
             of
             Christianity
             in
             the
             World.
             They
             were
             wrought
             not
             only
             at
             Jerusalem
             ,
             but
             at
             
               Samaria
               ,
               Antioch
               ,
               Ephesus
               ,
               Corinth
               ,
               Philippi
               ,
            
             and
             the
             rest
             of
             the
             Churches
             through
             the
             World.
             
          
           
             §
             .
             36.
             4.
             
             
               They
               were
               also
               wrought
               in
               the
               presence
               of
               multitudes
               ,
               and
               not
               only
               in
               a
               corner
               ,
               where
               there
               was
               more
               possibility
               of
               deceit
               .
            
          
           
             The
             Holy
             Ghost
             fell
             on
             the
             Apostles
             and
             all
             the
             Disciples
             at
             Jerusalem
             before
             all
             the
             people
             ;
             that
             is
             ,
             
               They
               all
               heard
               them
               speak
               in
               several
               tongues
               ,
               the
               wonderfull
               works
               of
               God
               ;
               even
               the
               Parthians
               ,
               and
               Medes
               ,
               and
               Elamites
               ,
               and
               the
               Inhabitants
               of
               Mesopotamia
               ,
               Judaea
               ,
               Cappadocia
               ,
               Pontus
               ,
               Asia
               ,
               Phrygia
               ,
               Pamphylia
               ,
               Egypt
               ,
               Lybia
               ,
               Cyrene
               ,
               Rome
               ,
               Jews
               and
               Proselites
               ,
               Cretes
               ,
               and
               Arabians
               ,
            
             Act.
             2.8
             ,
             9
             ,
             10
             ,
             11
             ,
             12.
             
             It
             
             was
             
               three
               thousand
            
             that
             the
             Holy
             Ghost
             fell
             on
             ,
             Act.
             2.38
             .
             Those
             that
             went
             into
             the
             Temple
             ,
             and
             all
             the
             people
             ,
             saw
             the
             lame
             man
             ,
             that
             was
             cured
             by
             Peter
             and
             John
             ,
             Act.
             3.
             
             The
             death
             of
             Ananias
             and
             Sapphira
             was
             a
             publick
             thing
             ,
             so
             that
             
               fear
               fell
               on
               all
            
             ,
             and
             hypocrites
             were
             deterred
             from
             joyning
             with
             the
             Church
             ,
             Act.
             5.
             
             The
             gifts
             of
             tongues
             ,
             and
             interpretation
             ,
             were
             commonly
             exercised
             before
             Congregations
             or
             multitudes
             .
             And
             crowds
             of
             people
             flocked
             to
             them
             to
             be
             healed
             ;
             As
             with
             Christ
             they
             uncovered
             the
             roofs
             of
             the
             houses
             to
             lay
             the
             sick
             before
             him
             ;
             so
             with
             the
             Apostles
             they
             strove
             who
             might
             come
             within
             their
             shadow
             ,
             or
             touch
             the
             hem
             of
             their
             garment
             ,
             or
             have
             Cloaths
             or
             Napkins
             from
             them
             ,
             that
             they
             might
             be
             healed
             .
             So
             that
             here
             was
             an
             age
             of
             
               publick
               Miracles
            
             .
          
           
             §
             .
             37.
             5.
             
             
               All
               these
               miracles
               were
               uncontrolled
               ;
               that
               is
               ,
               They
               were
               not
               wrought
               in
               opposition
               to
               any
               controlling
               Truth
               ,
               which
               hath
               certain
               evidence
               contradicting
               this
               ;
               nor
               yet
               were
               they
               overtopt
               by
               any
               greater
               miracles
               for
               the
               contrary
               .
            
          
           
             A
             miracle
             (
             if
             God
             should
             permit
             it
             to
             be
             wrought
             in
             such
             a
             case
             )
             might
             be
             said
             to
             be
             controlled
             ,
             either
             of
             these
             two
             wayes
             :
             1.
             
             If
             a
             man
             should
             work
             Miracles
             to
             contradict
             the
             certain
             light
             of
             Nature
             ,
             or
             perswade
             men
             to
             that
             which
             is
             certainly
             false
             :
             2.
             
             If
             men
             should
             do
             wonders
             as
             Jannes
             and
             Jam●res
             the
             Egyptian
             Sorcerers
             ,
             which
             should
             be
             overtopt
             by
             greater
             wonders
             ,
             as
             those
             of
             Moses
             ,
             and
             as
             
               Simon
               Magus
            
             ,
             and
             Elymas
             by
             Peter
             and
             Paul
             ;
             In
             these
             cases
             God
             could
             not
             be
             said
             to
             deceive
             men
             ,
             by
             his
             power
             or
             permission
             ,
             when
             he
             giveth
             them
             a
             sufficient
             preservative
             .
             But
             these
             Miracles
             had
             no
             such
             controll
             ,
             but
             prevailed
             without
             any
             check
             from
             contradictory
             Truths
             or
             Miracles
             .
             Thus
             Christ
             performed
             his
             Promise
             ,
             Joh.
             14.12
             .
             
               Verily
               ,
               verily
               ,
               I
               say
               unto
               you
               ,
               he
               that
               believeth
               on
               me
               ,
               the
               works
               that
               I
               do
               ,
               shall
               he
               do
               also
               ,
               and
               greater
               works
               than
               these
               shall
               he
               do
               ,
               because
               I
               goe
               unto
               the
               Father
               .
            
          
           
             §
             .
             38.
             
             III.
             
               The
               third
               testimony
               of
               the
               Spirit
               to
               the
               truth
               of
               the
               Apostles
               witness
               ,
               was
               the
               marvellous
               success
               of
               their
               doctrine
               to
               the
               sanctifying
               of
               souls
               ;
               which
               as
               it
               could
               not
               be
               done
               without
               the
               power
               and
               Spirit
               of
               God
               ,
               so
               neither
               would
               the
               righteous
               and
               mercifull
               Governour
               of
               the
               World
               ;
               have
               made
               a
               company
               of
               profligate
               lyars
               and
               deceivers
               his
               instruments
               of
               doing
               this
               excellent
               work
               by
               cheats
               and
               falshoods
               .
            
          
           
           
             This
             I
             spake
             of
             before
             ,
             as
             it
             is
             the
             Seal
             of
             
               Christs
               own
            
             doctrine
             :
             I
             now
             speak
             of
             it
             only
             as
             it
             is
             the
             Seal
             of
             the
             
               Apostles
               verity
            
             in
             their
             testimony
             of
             the
             Resurrection
             and
             Miracles
             of
             Christ
             .
             Peter
             converted
             three
             thousand
             at
             once
             :
             Many
             thousands
             and
             myriads
             up
             and
             down
             the
             world
             were
             speedily
             converted
             .
             And
             what
             was
             this
             Conversion
             .
             They
             were
             brought
             unfeignedly
             to
             love
             God
             above
             all
             ,
             and
             their
             neighbours
             as
             themselves
             .
             Act.
             2.42
             ,
             46.
             
             
               They
               continued
               stedfastly
               in
               the
               Apostles
               doctrine
               ,
               and
               fellowship
               ,
               and
               breaking
               of
               bread
               and
               prayer
               :
               And
               all
               that
               believed
               were
               together
               and
               had
               all
               things
               common
               ,
            
             (
             not
             by
             levelling
             ,
             but
             by
             lone
             )
             
               and
               sold
               their
               possessions
               and
               goods
               ,
               and
               parted
               them
               to
               all
               men
               ,
               as
               every
               man
               had
               need
               ,
               and
               did
               eat
               their
               meat
               with
               gladness
               and
               singleness
               of
               heart
               ,
               praising
               God
               ,
               and
               having
               favour
               with
               all
               the
               People
               .
            
          
           
             Act.
             4.32
             .
             
               The
               multitude
               of
               Believers
               were
               of
               one
               heart
               ,
               and
               of
               one
               soul
               ,
               neither
               said
               any
               of
               them
               that
               ought
               of
               the
               things
               that
               he
               possessed
               was
               his
               own
               ,
               but
               they
               had
               all
               things
               common
               .
            
          
           
             All
             that
             are
             in
             Christ
             ,
             have
             
               his
               Spirit
               ,
               and
               are
               spiritually
               minded
               ,
               and
               walk
               not
               after
               the
               flesh
               ,
               but
               after
               the
               spirit
               ,
            
             Rom.
             8.
             
             
               They
               that
               are
               Christs
               ,
               have
               crucified
               the
               flesh
               ,
               with
               the
               affections
               and
               lusts
               :
               The
               world
               is
               crucified
               to
               them
               ,
               and
               they
               to
               the
               world
               ,
            
             Gal.
             5.24
             .
             &
             6.14
             .
             
               They
               are
               chosen
               to
               be
               holy
               and
               unblameable
               in
               love
               ,
            
             Eph.
             1.4
             .
             They
             walk
             as
             
               renewed
               in
               the
               spirit
               of
               their
               mindes
               ,
               with
               all
               lowliness
               and
               meekness
               ,
               and
               long-suffering
               ,
               forbearing
               one
               another
               ,
               endeavouring
               to
               keep
               the
               unity
               of
               the
               Spirit
               in
               the
               bond
               of
               peace
            
             :
             Eph.
             4.23.2.3
             .
             As
             being
             
               created
               unto
               good
               works
               in
               Christ
               :
            
             Eph.
             2.10
             .
             
               Without
               corrupt
               communication
               ,
               bitterness
               ,
               wrath
               ,
               clamor
               ,
               evil-speaking
               ,
               fornication
               ,
               uncleanness
               ,
               covetousness
               ,
               filthiness
               ,
               foolish
               talking
               and
               jeasting
               ,
            
             Eph.
             4.29
             .
             &
             5.3.4
             .
             
               Denying
               ungodlyness
               and
               worldly
               lusts
               ,
               living
               soberly
               ,
               righteously
               and
               godly
               in
               this
               present
               world
               ,
               as
               redeemed
               from
               all
               iniquity
               ,
               and
               purified
               as
               a
               peculiar
               people
               to
               Christ
               ,
               zealous
               of
               good
               works
            
             :
             Tit.
             2.12
             ,
             14.
             
             
               Having
               their
               conversation
               in
               Heaven
               ,
               from
               whence
               they
               expect
               their
               Redeemer
            
             to
             translate
             them
             into
             Glory
             ,
             Phil.
             3.20
             ,
             21.
             
             These
             were
             the
             fruits
             of
             the
             Ministry
             of
             the
             Apostles
             .
          
           
             And
             God
             was
             pleased
             to
             bless
             their
             labours
             more
             than
             any
             
             others
             since
             ,
             and
             make
             better
             ,
             holyer
             ,
             heavenlyer
             Christians
             ,
             by
             the
             means
             of
             their
             endeavours
             ;
             that
             so
             he
             might
             give
             ,
             a
             fuller
             proof
             of
             the
             truth
             of
             their
             testimony
             of
             Christ
             .
          
           
             §
             .
             39.
             
             
               It
               is
               the
               great
               advantage
               of
               our
               Faith
               ,
               that
               these
               second
               attestations
               to
               the
               Disciples
               testimony
               of
               the
               Miracles
               of
               Christ
               ,
               are
               much
               more
               open
               ,
               evident
               ,
               and
               convincing
               ,
               to
               us
               at
               this
               distance
               ,
               than
               the
               Miracles
               of
               Christ
               himself
               ;
               that
               so
               there
               might
               be
               no
               place
               for
               rational
               doubting
               .
            
          
           
             The
             sorts
             of
             their
             miracles
             were
             as
             numerous
             as
             his
             :
             They
             were
             wrought
             by
             hundreds
             and
             thousands
             ,
             and
             not
             by
             Christ
             alone
             .
             They
             were
             wrought
             for
             an
             age
             ,
             and
             not
             for
             three
             years
             and
             a
             half
             alone
             :
             They
             were
             wrought
             in
             a
             great
             part
             of
             the
             World
             ,
             and
             not
             in
             Judaea
             and
             Galilee
             alone
             :
             They
             were
             done
             in
             the
             face
             of
             abundance
             of
             Congregations
             ,
             and
             not
             before
             the
             Jews
             only
             :
             And
             they
             succeeded
             to
             the
             conversion
             and
             sanctification
             of
             many
             thousands
             more
             than
             did
             the
             preaching
             of
             Christ
             himself
             .
             So
             that
             if
             any
             thing
             that
             is
             said
             before
             ,
             of
             the
             confirmation
             of
             Christs
             own
             miracles
             ,
             had
             wanted
             evidence
             ,
             it
             is
             abundantly
             made
             up
             in
             the
             evidence
             of
             their
             miracles
             who
             were
             the
             reporters
             and
             witnesses
             of
             his
             .
          
           
             §
             .
             40.
             
             
               I
               have
               hitherto
               been
               shewing
               you
               ,
               how
               the
               miracles
               of
               Christ
               were
               proved
               ,
               attested
               ,
               and
               made
               certainly
               known
               to
               the
               first
               Churches
               planted
               by
               the
               Apostles
               themselves
               ,
            
             viz.
             
               by
               the
               testimony
               of
               the
               Spirit
               ,
            
             1.
             
             
               In
               their
               doctrine
               and
               lives
            
             ,
             2.
             
             
               In
               their
               miracles
               ,
               and
            
             3.
             
             
               In
               their
               success
               ,
               in
               the
               sanctification
               of
               mens
               souls
               :
               I
               am
               next
               to
               shew
               you
               how
               these
               matters
               of
               fact
               ,
               or
               actions
               of
               the
               Apostles
               ,
               are
               certainly
               proved
               ,
               or
               brought
               down
               to
               us
               .
            
          
           
             §
             .
             41.
             
             
               And
               this
               is
               by
               the
               same
               three
               wayes
               of
               proof
               as
               the
               Apostles
               proved
               to
               the
               first
               Churches
               ,
               their
               testimony
               :
               (
               though
               with
               much
               difference
               in
               the
               point
               of
               miracles
               )
            
             viz.
             I.
             
               We
               have
               it
               by
               the
            
             most
             credible
             humane
             testimony
             :
             II.
             
               By
               such
               testimony
               as
               hath
               a
            
             natural
             certainty
             :
             III.
             
               And
               by
               some
               of
               that
               testimony
               of
               God
               ,
               which
               is
               also
               a
            
             supernatural
             
               evidence
               :
               Of
               all
               which
               I
               must
               speak
               in
               order
               (
               supposing
               what
               is
               said
               before
               .
               )
            
          
           
             §
             .
             42.
             
             I.
             
               The
               only
               natural
               way
               of
               transmitting
               those
               things
               down
               to
               us
               ,
               is
               by
               Historical
               Conveyance
               :
               And
               the
               authors
               of
               this
               History
               ,
               are
               ,
               both
               the
            
             Churches
             
               of
               Christ
               ,
               and
               their
               enemies
               :
               The
               credibility
               of
               which
               Testimonies
               will
               be
               fullyer
               
               opened
               ,
               under
               the
               second
               degree
               of
               proofs
               ;
               which
               comprehendeth
               this
               .
            
          
           
             §
             .
             43.
             
             II.
             
               That
               there
               is
               a
               natural
            
             Impossibility
             
               that
               our
               History
               of
               the
               Apostles
               gifts
               and
               miracles
               should
               be
               false
               ,
               will
               appear
               by
               reviewing
               all
               the
               particulars
               by
               which
               the
               same
               was
               proved
               of
               the
               Apostles
               testimony
               of
               the
               miracles
               of
               Christ
               ;
               And
               in
               many
               respects
               ,
               with
               much
               more
               advantage
               .
            
          
           
             §
             .
             44.
             
             (
             1.
             )
             
               It
               is
               naturally
               impossible
               that
               all
               Reporters
               could
               be
               themselves
               deceived
               :
               For
            
             1.
             
             
               They
               were
            
             many
             thousands
             ,
             
               in
               several
               Countreys
               through
               the
               World
               :
               And
               therefore
               could
               not
               be
               all
               either
            
             mad
             or
             sensless
             :
             2.
             
             
               They
               were
               men
               that
               took
               their
               salvation
               to
               be
               most
               neerly
               concerned
               in
               the
               thing
               ,
               and
               were
               to
               forsake
               the
               pleasures
               of
               the
               World
               ,
               and
               suffer
               from
               men
               for
               their
               Religion
               :
               and
               therefore
               could
               not
               be
            
             utterly
             careless
             
               in
               examining
               the
               thing
            
             :
             3.
             
             
               They
               were
            
             present
             
               upon
               the
               place
               ,
               and
               eye-witnesses
               ,
               and
               ear-witnesses
               of
               all
               .
            
             4.
             
             
               The
               Languages
               were
               said
               to
               be
               spoken
               ,
               in
               their
               assemblies
               ,
               and
               the
               miracles
               done
               among
               them
               ,
               for
               many
               years
               ,
               even
               an
               age
               together
               :
               And
               it
               is
               impossible
               all
               Countreys
               could
               be
               cheated
               by
               juggling
               ,
               in
               matters
               which
               their
               eyes
               and
               ears
               were
               such
               competent
               witnesses
               of
               ,
               for
               so
               many
               years
               together
               .
            
             5.
             
             
               They
               were
               said
               to
               be
               the
               objects
               of
               many
               of
               these
               miracles
               themselves
            
             ;
             viz.
             
               That
               the
               cures
               were
               wrought
               on
               many
               of
               them
               ;
               that
               the
               same
               Spirit
               was
               given
               to
               them
               all
               .
            
             6.
             
             
               And
               they
               were
               said
               to
               be
               the
               Agents
               themselves
               in
               the
               several
               works
               of
               that
               Spirit
               ,
               according
               to
               their
               several
               gifts
               .
               So
               that
               their
               common
               deceit
               must
               be
               impossible
               .
            
          
           
             If
             any
             man
             should
             now
             among
             us
             ,
             take
             on
             him
             to
             speak
             with
             divers
             Languages
             ,
             or
             tell
             the
             Churches
             that
             divers
             Languages
             are
             spoke
             among
             them
             in
             their
             hearing
             ,
             by
             unlearned
             men
             ;
             and
             that
             Prophesyings
             ,
             Interpretations
             ,
             miraculous
             cures
             ,
             &c.
             are
             wrought
             among
             them
             ,
             and
             name
             the
             persons
             ,
             time
             and
             place
             ;
             and
             should
             tell
             them
             that
             they
             had
             all
             some
             sort
             or
             other
             of
             the
             same
             gifts
             themselves
             ;
             were
             it
             possible
             for
             the
             people
             to
             believe
             all
             this
             ,
             if
             it
             were
             a
             Lie
             ?
             Would
             they
             not
             say
             ,
             when
             did
             we
             ever
             hear
             your
             Languages
             ?
             or
             when
             did
             we
             ever
             see
             your
             Cures
             and
             other
             Miracles
             ?
             when
             did
             we
             see
             an
             Ananias
             and
             Saphira
             die
             ?
             When
             did
             we
             do
             any
             such
             works
             our selves
             ?
             Do
             we
             not
             know
             what
             we
             doe
             ?
             Men
             
               could
               not
            
             believe
             such
             palpable
             untruths
             
             in
             matter
             of
             publick
             fact
             ,
             so
             neer
             them
             ,
             among
             them
             ,
             upon
             them
             ,
             and
             much
             less
             could
             so
             
               many
               thousands
            
             believe
             this
             ,
             in
             so
             
               many
               Nations
            
             ,
             if
             it
             were
             false
             :
             Because
             the
             understanding
             is
             not
             free
             in
             it self
             ;
             but
             
               per
               modum
               naturae
            
             is
             necessitated
             by
             cogent
             evidence
             .
             Absurd
             doctrines
             may
             easily
             deceive
             many
             thousands
             ;
             and
             so
             may
             false
             History
             do
             by
             men
             at
             a
             sufficient
             distance
             :
             But
             he
             that
             thinks
             the
             ears
             and
             eyes
             and
             other
             senses
             of
             so
             many
             thousand
             sound
             persons
             ,
             were
             all
             deceived
             thus
             in
             presence
             ,
             will
             sure
             never
             trust
             his
             own
             ears
             or
             eyes
             or
             sense
             in
             any
             thing
             ;
             nor
             expect
             that
             any
             man
             eise
             should
             ever
             believe
             him
             ,
             who
             so
             little
             believeth
             his
             own
             sense
             and
             understanding
             .
          
           
             §
             .
             45.
             
             (
             2.
             )
             
               That
               the
               reporters
               were
               not
               purposely
               the
               Deceivers
               of
               the
               World
               by
               wilfull
               falshood
               ,
               is
               also
               certain
               by
               these
               following
               evidences
               .
            
          
           
             §
             .
             46.
             
             
               It
               was
               not
               possible
               that
               so
               many
               thousands
               in
               all
               Countreys
               ,
               should
               have
               wit
               and
               cunning
               enough
               for
               such
               a
               contrivance
               ,
               and
               could
               keep
               it
               secret
               among
               themselves
               ,
               that
               it
               should
               never
               be
               detected
               .
            
          
           
             They
             that
             think
             they
             were
             all
             so
             stupid
             as
             to
             be
             
               themselves
               deceived
            
             ,
             cannot
             also
             think
             that
             they
             were
             all
             so
             cunning
             as
             to
             conspire
             the
             deceiving
             of
             all
             the
             World
             ,
             so
             successfully
             and
             undiscovered
             .
             But
             it
             is
             past
             doubt
             ,
             that
             for
             their
             Naturals
             ,
             they
             were
             ordinary
             persons
             ,
             neither
             such
             mad
             people
             as
             all
             to
             think
             they
             saw
             ,
             and
             heard
             ,
             and
             did
             things
             which
             were
             nothing
             so
             ,
             for
             so
             long
             together
             ;
             nor
             yet
             so
             subtile
             as
             to
             be
             able
             to
             lay
             such
             a
             deceiving
             plot
             ,
             and
             carry
             it
             on
             so
             closely
             to
             the
             end
             .
             And
             they
             that
             suspect
             the
             Apostles
             and
             first
             Disciples
             to
             be
             the
             Authors
             of
             the
             plot
             ,
             will
             not
             suspect
             all
             the
             Churches
             too
             :
             For
             if
             there
             were
             Deceivers
             ,
             there
             must
             be
             some
             to
             be
             deceived
             by
             them
             :
             If
             Christ
             deceived
             the
             Disciples
             ,
             then
             the
             Disciples
             could
             not
             be
             wilfull
             deceivers
             themselves
             :
             For
             if
             they
             were
             themselves
             deceived
             ,
             they
             could
             not
             (
             therein
             )
             be
             wilfull
             deceivers
             :
             And
             then
             how
             came
             they
             to
             confirm
             their
             testimony
             by
             Miracles
             ?
             If
             the
             
               Apostles
               only
            
             were
             deceivers
             ,
             then
             all
             the
             Disciples
             and
             Evangelists
             who
             assisted
             them
             must
             be
             deceived
             ,
             and
             not
             
               wilfull
               deceivers
            
             .
             And
             then
             how
             came
             
               they
               also
            
             to
             do
             miracles
             ?
             If
             all
             the
             Apostles
             and
             Disciples
             of
             the
             first
             Edition
             were
             wilfull
             Deceivers
             ,
             then
             all
             the
             Churches
             through
             the
             World
             which
             were
             gathered
             
             by
             them
             ,
             were
             deceived
             by
             them
             ,
             and
             then
             they
             were
             not
             
               wilsul
               deceivers
            
             themselves
             :
             which
             is
             all
             that
             I
             am
             now
             proving
             ,
             having
             proved
             before
             that
             they
             were
             not
             deceived
             .
          
           
             §
             .
             47.
             2.
             
             
               If
               they
               had
               been
            
             cunning
             
               enough
               ,
               it
               is
               most
               inprobable
               that
               so
               many
               thousands
               in
               so
               many
               Nations
               ,
               should
               be
               so
            
             bad
             ,
             
               as
               to
               desire
               and
               endeavour
               at
               such
               a
               rate
               as
               their
               own
               temporal
               and
               eternal
               ruine
               ,
               to
               deceive
               all
               the
               world
               into
               a
               blasphemy
               without
               any
               benefit
               to
               themselves
               ,
               which
               might
               be
               rationally
               sufficient
               to
               seem
               a
               tempting
               compensation
               to
               them
               .
            
          
           
             
             §
             .
             48.
             
             
               For
               all
               these
               Churches
               which
               witnessed
               the
               Apostles
               Miracles
               ,
            
             1.
             
             
               Did
               profess
               to
               believe
               lying
               and
               deceiving
               to
               be
               a
               heinous
               sin
               .
            
             2.
             
             
               And
               to
               believe
               an
               everlasting
               punishment
               for
               liars
               .
            
             3.
             
             
               They
               were
               taught
               by
               their
               Religion
               to
               expect
               calamity
               in
               this
               world
               .
            
             4.
             
             
               They
               had
               experience
               enough
               to
               confirm
               them
               in
               that
               expectation
               :
               Therefore
               they
               had
               no
               motive
               which
               could
               be
               sufficient
               to
               make
               them
               guilty
               of
               so
               costly
               a
               deceit
               .
            
          
           
             For
             ,
             1.
             
             
               Operari
               sequitur
               esse
            
             .
             A
             man
             will
             do
             ill
             ,
             but
             according
             to
             the
             measure
             that
             he
             is
             ill
             ;
             and
             as
             bad
             as
             humane
             nature
             is
             ,
             it
             is
             not
             yet
             so
             much
             depraved
             ,
             as
             that
             thousands
             through
             the
             world
             could
             agree
             ,
             without
             any
             commodity
             to
             move
             them
             to
             it
             ,
             to
             ruine
             their
             own
             estates
             ,
             and
             lives
             ,
             and
             souls
             for
             ever
             ,
             meerly
             to
             make
             the
             world
             believe
             that
             other
             men
             did
             miracles
             ,
             and
             to
             draw
             them
             to
             believe
             a
             known
             untruth
             .
             And
             ,
             2.
             as
             free
             as
             the
             will
             is
             ,
             it
             is
             yet
             a
             thing
             that
             hath
             its
             nature
             and
             inclination
             ,
             and
             cannot
             act
             without
             a
             cause
             and
             object
             ;
             which
             must
             be
             some
             
               apparent
               good
            
             :
             Therefore
             when
             there
             is
             no
             good-appearing
             ,
             but
             wickedness
             and
             misery
             ,
             it
             cannot
             will
             it
             .
             So
             that
             this
             seemeth
             inconsistent
             with
             humane
             nature
             .
          
           
             
             §
             .
             49.
             
             
               And
               the
               certain
               history
               of
               their
               lives
               doth
               shew
               ,
               that
               they
               were
               persons
               extraordinary
               good
               and
               conscionable
               :
               being
               holy
               ,
               heavenly
               and
               contemners
               of
               this
               world
               ,
               and
               ready
               to
               suffer
               for
               their
               Religion
               :
               and
               therefore
               could
               not
               be
               so
               extremely
               bad
               ,
               as
               to
               ruine
               themselves
               only
               to
               do
               mischief
               to
               the
               world
               and
               their
               posterity
               .
            
          
           
             §
             .
             50.
             
             
               And
               their
               enemies
               bare
               them
               witness
               ,
               that
               they
               did
               and
               suffered
               all
               this
               in
               the
               hopes
               of
               a
               reward
               in
               heaven
               :
               which
               proveth
               that
               they
               were
               not
               wilful
               liars
               and
               deceivers
               :
               for
               no
               man
               can
               look
               for
               a
               reward
               in
               heaven
               ,
               for
               the
               greatest
               known-villany
               on
               earth
               ,
               even
               for
               suffering
               ,
               to
               cheat
               all
               the
               world
               into
               a
               blasphemy
               .
            
          
           
           
             Even
             Lucian
             scoffeth
             at
             the
             Christians
             for
             running
             into
             sufferings
             ,
             and
             hoping
             to
             be
             rewarded
             for
             it
             with
             a
             life
             everlasting
             .
          
           
             §
             .
             51.
             3.
             
             
               If
               they
               had
               been
               never
               so
            
             cunning
             
               and
               so
            
             bad
             ,
             
               yet
               was
               it
               impossible
               that
               they
               should
               be
               able
               for
               the
            
             successful
             execution
             
               of
               such
               a
               deceit
               ,
               as
               will
               appear
               by
               all
               these
               following
               evidences
               .
            
          
           
             §
             .
             52.
             1.
             
             
               It
               was
               impossible
               that
               so
               many
               thousands
               ,
               at
               such
               a
               distance
               ,
               who
               never
               saw
               each
               others
               faces
               ,
               could
               lay
               the
               plot
               ,
               in
               a
               way
               of
               concord
               ;
               but
               one
               would
               have
               been
               of
               one
               mind
               ,
               and
               another
               of
               another
               .
            
          
           
             §
             .
             53.
             2.
             
             
               It
               is
               impossible
               that
               they
               should
               agree
               in
               carrying
               it
               on
               ,
               and
               keeping
               it
               secret
               through
               all
               the
               world
               ,
               if
               they
               had
               accorded
               in
               the
               first
               contrivance
               and
               attempts
               .
            
          
           
             §
             .
             54.
             3.
             
             
               It
               is
               impossible
               that
               all
               the
               thousands
               of
               adversaries
               among
               them
               ,
               who
               were
               eye-witnesses
               and
               ear-witnesses
               as
               well
               as
               they
               ,
               should
               not
               discover
               the
               deceit
               .
            
          
           
             All
             those
             
               Parthians
               ,
               Medes
               ,
               Elamites
            
             ,
             and
             other
             Country-men
             ,
             mentioned
             Act.
             2.
             were
             not
             Christians
             :
             and
             the
             Christians
             ,
             though
             many
             ,
             were
             but
             a
             small
             part
             of
             the
             Cities
             and
             Countries
             where
             they
             dwelt
             .
             And
             Paul
             saith
             ,
             that
             Tongues
             and
             Miracles
             were
             for
             the
             sake
             of
             unbelievers
             ;
             and
             unbelievers
             were
             ordinarily
             admitted
             into
             the
             Christian
             assemblies
             :
             and
             the
             Christians
             went
             among
             them
             to
             preach
             ;
             and
             most
             of
             the
             miracles
             were
             wrought
             in
             their
             sight
             and
             hearing
             .
          
           
             §
             .
             55.
             4.
             
             
               It
               is
               impossible
               that
               the
               falling
               out
               of
               Christians
               among
               themselves
               ,
               among
               so
               many
               thousands
               in
               several
               Nations
               ,
               should
               never
               have
               detected
               the
               deceit
               ,
               if
               they
               had
               been
               all
               such
               deceivers
               .
            
          
           
             §
             .
             56.
             5.
             
             
               It
               is
               impossible
               but
               some
               of
               the
               multitudes
               of
               the
               perverted
               ,
               exasperated
               ,
               separating
               ,
               or
               excommunicate
               Hereticks
               ,
               (
               which
               were
               then
               in
               most
               Countries
               where
               there
               were
               Christians
               ,
               and
               opposed
               the
               Orthodox
               ,
               and
               were
               opposed
               by
               them
               )
               should
               have
               detected
               this
               deceit
               ,
               if
               it
               had
               been
               such
               .
            
          
           
             §
             .
             57.
             6.
             
             
               It
               is
               impossible
               but
               some
               of
               the
               Apostates
               of
               those
               times
               ,
               who
               are
               supposed
               to
               have
               joyned
               in
               the
               deceit
               ,
               would
               have
               detected
               it
               to
               the
               world
               ,
               when
               they
               fell
               off
               from
               Christianity
               .
            
          
           
             §
             .
             58.
             7.
             
             
               It
               is
               scarce
               possible
               among
               so
               many
               thousands
               in
               several
               Lands
               ,
               that
               none
               of
               their
               own
               consciences
               living
               or
               dying
               ,
               
               should
               be
               constrained
               in
               remorse
               and
               terrour
               ,
               to
               detect
               so
               great
               an
               evil
               to
               the
               world
               .
            
          
           
             §
             .
             59.
             8.
             
             
               Much
               more
               impossible
               is
               it
               ,
               that
               under
               the
               conscience
               of
               such
               a
               villany
               ,
               they
               should
               live
               ,
               and
               suffer
               ,
               and
               die
               rejoycingly
               ,
               and
               think
               it
               a
               happy
               exchange
               to
               forsake
               life
               and
               all
               ,
               for
               the
               hopes
               of
               a
               reward
               in
               heaven
               for
               this
               very
               thing
               .
            
          
           
             §
             .
             60.
             9.
             
             
               Lastly
               ,
               it
               is
               impossible
               ,
               that
               these
               thousands
               of
               Christians
               should
               be
               able
               to
               deceive
               many
               more
               than
               themselves
               ,
               into
               the
               belief
               of
               the
               same
               untruths
               ,
               in
               the
               very
               time
               and
               place
               ,
               where
               the
               things
               were
               said
               to
               be
               done
               ;
               and
               where
               the
               detection
               of
               the
               deceit
               had
               been
               easie
               ,
               yea
               ,
               unavoidable
               .
            
          
           
             Christianity
             was
             then
             upon
             the
             increase
             :
             they
             that
             were
             converted
             ,
             did
             convert
             more
             than
             themselves
             .
             Suppose
             in
             
               Jerusalem
               ,
               Ephesus
               ,
               Corinth
               ,
               Rome
               ,
            
             &c.
             some
             thousands
             believed
             by
             the
             preaching
             of
             the
             Apostles
             ,
             in
             a
             few
             years
             at
             the
             first
             :
             in
             a
             few
             years
             more
             ,
             there
             were
             as
             many
             more
             added
             .
             Now
             supposing
             all
             this
             had
             been
             but
             a
             cheat
             ,
             if
             the
             Christians
             had
             told
             their
             neighbours
             ,
             [
             Among
             us
             ,
             unlearned
             men
             speak
             in
             the
             Languages
             of
             all
             Countries
             ;
             they
             cast
             out
             devils
             ;
             they
             cure
             all
             diseases
             with
             prayer
             and
             annointing
             ;
             they
             prophesie
             ,
             and
             interpret
             Tongues
             ;
             they
             do
             many
             other
             miracles
             ;
             and
             the
             same
             Spirit
             is
             given
             to
             others
             by
             their
             imposition
             of
             hands
             ;
             and
             all
             this
             in
             the
             Name
             and
             by
             the
             Power
             of
             Jesus
             :
             ]
             would
             not
             their
             neighbours
             easily
             know
             whether
             this
             were
             true
             or
             not
             ?
             And
             if
             it
             were
             false
             ,
             would
             they
             not
             hate
             such
             deceivers
             ,
             and
             make
             them
             a
             common
             scorn
             ,
             instead
             of
             being
             converted
             by
             them
             ?
          
           
             §
             .
             61.
             
             
               The
               foresaid
               impossibilities
               are
               herein
               founded
               :
            
             1.
             
             
               There
               is
               no
               effect
               without
               a
               sufficient
               cause
               .
            
             2.
             
             A
             necessary
             
               cause
               ,
               not
               sufficiently
               hindred
               ,
               will
               bring
               forth
               its
               answerable
               effect
               .
               But
               the
               opposed
               supposition
               maketh
               effects
               without
               any
               sufficient
               cause
               ,
               and
               necessary
               causes
               without
               their
               adequate
               effects
               .
            
          
           
             §
             .
             62.
             
             
               The
               providence
               of
               God
               permitted
               dissentions
               and
               heresies
               to
               arise
               among
               Christians
               ,
               and
               rivals
               and
               false
               Teachers
               to
               raise
               hard
               reports
               of
               the
               Apostles
               ,
               and
               the
               people
               to
               be
               somewhat
               alienated
               from
               them
               ,
               that
               the
               Apostles
               might
               by
               challenges
               appeal
               to
               miracles
               ;
               and
               future
               ages
               might
               be
               convinced
               ,
               that
               the
               matter
               of
               fact
               could
               not
               be
               contradicted
               .
            
          
           
             The
             Romans
             had
             contentions
             among
             themselves
             ,
             the
             strong
             and
             the
             weak
             contemning
             or
             condemning
             one
             another
             ,
             about
             
             meats
             and
             days
             ,
             Rom.
             14.
             and
             15.
             
             The
             Corinthians
             were
             divided
             into
             factions
             ,
             and
             exasperated
             against
             Paul
             by
             false
             Apostles
             ;
             so
             that
             he
             is
             fain
             at
             large
             to
             vindicate
             his
             Ministry
             :
             and
             he
             doth
             it
             partly
             by
             appealing
             both
             to
             miracles
             and
             works
             of
             power
             wrought
             among
             them
             ,
             and
             by
             the
             Spirit
             given
             to
             themselves
             ,
             2
             Cor.
             12.12
             .
             and
             13.3
             ,
             4
             ,
             5.
             and
             1
             Cor.
             12.7
             ,
             12
             ,
             13.
             
             The
             Galatians
             were
             more
             alienated
             from
             Paul
             by
             Jewish
             Teachers
             ,
             and
             seemed
             to
             take
             him
             as
             an
             enemy
             ,
             for
             telling
             them
             the
             truth
             ,
             and
             he
             feared
             that
             he
             had
             bestowed
             on
             them
             labour
             in
             vain
             ;
             and
             in
             this
             case
             he
             vehemently
             rebuketh
             them
             ,
             and
             appealeth
             first
             to
             miracles
             wrought
             among
             them
             ,
             and
             before
             their
             eyes
             ,
             and
             next
             to
             the
             Spirit
             given
             to
             themselves
             :
             Gal.
             3.1
             ,
             2
             ,
             3
             ,
             4
             ,
             5.
             
             
               O
               foolish
               Galatians
               ,
               who
               hath
               bewitched
               you
               that
               you
               should
               not
               obey
               the
               truth
               ,
               before
               whose
               eyes
               Jesus
               Christ
               hath
               been
               evidently
               set
               forth
               crucified
               among
               you
               ?
               This
               only
               would
               I
               learn
               of
               you
               ,
               Received
               ye
               the
               Spirit
               by
               the
               works
               of
               the
               law
               ,
               or
               by
               the
               hearing
               of
               faith
               ?
               He
               therefore
               that
               ministreth
               to
               you
               the
               Spirit
               ,
               and
               worketh
               miracles
               among
               you
               ,
               doth
               he
               it
               by
               the
               works
               of
               the
               law
               ,
               or
               by
               the
               hearing
               of
               faith
               ?
            
             Now
             if
             no
             such
             miracles
             were
             wrought
             among
             them
             ,
             and
             if
             no
             such
             Spirit
             was
             received
             by
             themselves
             ,
             would
             this
             argument
             have
             silenced
             adversaries
             ,
             and
             reconciled
             the
             minds
             of
             the
             Galatians
             ?
             or
             rather
             have
             made
             them
             deride
             the
             cause
             that
             must
             have
             such
             a
             defence
             ,
             and
             say
             ,
             [
             Who
             be
             they
             that
             work
             miracles
             among
             us
             ?
             and
             when
             did
             we
             receive
             such
             a
             Spirit
             ?
             ]
             So
             to
             the
             Romans
             ,
             this
             is
             Paul's
             testimonial
             ,
             Rom.
             15.18
             ,
             19.
             
             
               For
               I
               will
               not
               dare
               to
               speak
               of
               any
               of
               those
               things
               which
               Christ
               hath
               not
               wrought
               by
               me
               ,
               to
               make
               the
               Gentiles
               obedient
               by
               word
               and
               deed
               :
               Through
               mighty
               signs
               and
               wonders
               ,
               by
               the
               power
               of
               the
               Spirit
               of
               God
               ,
               &c.
               
            
             And
             to
             the
             Corinthians
             he
             saith
             ,
             1
             Cor.
             14.18
             .
             
               I
               thank
               my
               God
               ,
               I
               speak
               with
               tongues
               more
               than
               you
               all
               .
            
             So
             Gal.
             2.8
             .
             1
             Cor.
             14.22
             .
             
               Tongues
               are
               for
               a
               sign
               to
               them
               that
               believe
               not
               .
            
             So
             Acts
             2.43
             .
             and
             4.30
             .
             and
             5.12
             .
             and
             7.36
             .
             and
             8.13
             .
             and
             14.3
             .
             and
             6.8
             .
             and
             8.6
             ,
             13.
             and
             15.12
             .
             and
             19.11
             .
             1
             Cor.
             12.10
             .
             Miracles
             are
             still
             made
             the
             confirmation
             of
             the
             Apostles
             testimony
             and
             doctrine
             .
          
           
             And
             in
             Heb.
             2.3
             ,
             4.
             you
             have
             the
             just
             method
             of
             the
             proof
             and
             progress
             of
             Christianity
             ,
             [
             
               Which
               at
               the
               first
               began
               to
               be
               spoken
               by
               the
               Lord
               ,
            
             (
             but
             how
             is
             that
             known
             ?
             )
             
               and
               was
               confirmed
               
               to
               us
               by
               them
               that
               heard
               him
               .
            
             (
             But
             how
             shall
             we
             know
             that
             they
             said
             truth
             ?
             )
             
               God
               also
               bearing
               them
               witness
               with
               signs
               and
               wonders
               ,
               and
               with
               divers
               miracles
               and
               gifts
               of
               the
               holy
               Ghost
               ,
               according
               to
               his
               own
               will.
               
            
          
           
             And
             Act.
             4.33
             .
             
               And
               with
               great
               power
               gave
               the
               Apostles
               witness
               of
               the
               resurrection
               of
               the
               Lord
               Jesus
               .
            
             1
             Joh.
             1.1
             ,
             2
             ,
             3.
             
             
               That
               which
               was
               from
               the
               beginning
               ,
               which
               we
               have
               heard
               ,
               which
               we
               have
               seen
               with
               our
               eyes
               ,
               which
               we
               have
               looked
               upon
               ,
               and
               our
               hands
               have
               handled
               of
               the
               word
               of
               life
               ,
               (
               for
               the
               life
               was
               manifested
               ,
               and
               we
               have
               seen
               it
               ,
               and
               bear
               witness
               ,
               and
               shew
               unto
               you
               that
               eternal
               life
               which
               was
               with
               the
               Father
               ,
               and
               was
               manifested
               unto
               us
               ;
               )
               that
               which
               we
               have
               seen
               and
               heard
               declare
               we
               unto
               you
               ,
               that
               ye
               also
               may
               have
               fellowship
               with
               us
               ,
               &c.
               
            
          
           
             §
             .
             63.
             
             III.
             
               The
               miracles
               of
               the
               Apostles
               are
               not
               only
               attested
               by
               the
               Churches
               which
               were
               eye-witnesses
               of
               them
               ,
            
             1.
             
             
               By
               the
               way
               of
            
             most
             credible
             humane
             testimony
             .
             2.
             
             
               And
               by
               natural
               evidence
               of
               infallible
               certainty
               :
               but
               also
               ,
            
             3.
             
             By
             supernatural
             
               testimony
               of
               God
               himself
               ,
               as
               appeareth
               in
               these
               following
               evidences
               .
            
          
           
             §
             .
             64.
             1.
             
             
               Many
               miracles
               were
               wrought
               by
               those
               first
            
             Churches
             ,
             
               who
               were
               the
               witnesses
               of
               the
               Apostles
               miracles
               ;
               which
               is
               a
               divine
               attestation
               to
               their
               testimony
               .
            
          
           
             1.
             
             The
             Scriptures
             fore-cited
             tell
             us
             ,
             that
             the
             same
             holy
             Ghost
             was
             given
             to
             them
             all
             ,
             though
             all
             had
             not
             the
             same
             gifts
             ;
             and
             that
             tongues
             ,
             and
             healing
             ,
             and
             miracles
             were
             the
             gifts
             of
             many
             ,
             though
             not
             of
             all
             :
             which
             ,
             as
             I
             have
             shewed
             ,
             they
             could
             not
             themselves
             have
             believed
             of
             themselves
             ,
             if
             it
             had
             not
             been
             true
             .
             Yea
             ,
             sufficient
             historical
             testimony
             telleth
             us
             ,
             that
             for
             three
             or
             four
             hundred
             years
             ,
             (
             at
             least
             till
             Constantine
             owned
             and
             protected
             Christianity
             by
             Secular
             Power
             )
             miracles
             were
             wrought
             in
             confirmation
             of
             the
             Christian
             faith
             .
             It
             hath
             been
             the
             devils
             craft
             to
             seek
             to
             destroy
             the
             credit
             of
             them
             ,
             partly
             by
             hypocrites
             ,
             who
             have
             counterfeited
             miracles
             ;
             and
             partly
             by
             lying
             Legends
             of
             the
             carnal
             proud
             domineering
             part
             of
             the
             Church
             ,
             who
             have
             told
             the
             world
             so
             many
             palpable
             lies
             ,
             that
             they
             seemed
             to
             do
             it
             in
             design
             ,
             to
             perswade
             them
             to
             believe
             nothing
             that
             is
             true
             .
             But
             yet
             all
             wise
             men
             will
             know
             the
             difference
             between
             History
             credible
             and
             incredible
             .
             The
             many
             testimonies
             of
             the
             
             miracles
             of
             
               Gregory
               Thaumaturgus
            
             ,
             and
             many
             others
             ,
             mentioned
             by
             Eusebius
             ,
             and
             almost
             all
             other
             Christian
             Writers
             of
             those
             times
             ,
             and
             those
             mentioned
             by
             
               Augustine
               ,
               de
               Civitate
               Dei
               ,
               lib.
            
             22
             cap.
             8.
             and
             
               Retract
               .
               lib.
            
             1.
             cap.
             13.
             
               &
               passim
            
             ;
             and
             by
             
               Cyprian
               ,
               Tertullian
            
             ,
             and
             many
             more
             ,
             will
             not
             be
             thought
             incredible
             by
             impartial
             considering
             men
             .
          
           
             §
             .
             65.
             2.
             
             
               The
               eminent
               sanctity
               of
               the
               Pastors
               of
               the
               Churches
               ,
               with
               the
               success
               of
               their
               testimony
               and
               doctrine
               ,
               for
               the
               true
               sanctification
               of
               many
               thousand
               souls
               ,
               is
               God's
               own
               attestation
               to
               their
               testimony
               and
               doctrine
               .
            
          
           
             How
             far
             the
             sanctifying
             renewing
             success
             of
             the
             doctrine
             ,
             is
             a
             Divine
             attestation
             to
             its
             verity
             ,
             I
             have
             before
             opened
             :
             and
             how
             far
             God
             owneth
             even
             the
             truths
             of
             Philosophy
             ,
             by
             blessing
             them
             with
             an
             adequate
             proportionable
             success
             .
             The
             defective
             partial
             truths
             of
             Philosophy
             ,
             produce
             a
             defective
             partial
             reformation
             ;
             (
             how
             far
             God
             accepteth
             it
             ,
             belongeth
             not
             to
             my
             present
             business
             to
             determine
             .
             )
             The
             more
             full
             and
             integral
             discovery
             of
             God's
             will
             ,
             by
             Jesus
             Christ
             ,
             doth
             produce
             a
             more
             full
             and
             integral
             renovation
             .
             And
             ,
             1.
             
             The
             cause
             is
             known
             by
             the
             effect
             .
             2.
             
             And
             God
             will
             not
             (
             as
             is
             before
             said
             )
             bless
             a
             lie
             to
             do
             the
             most
             excellent
             work
             in
             all
             the
             world
             .
             Now
             it
             is
             a
             thing
             most
             evident
             ,
             that
             God
             hath
             still
             bless'd
             the
             Ministry
             of
             the
             Christian
             Pastors
             in
             all
             ages
             ,
             to
             the
             renewing
             of
             many
             thousand
             souls
             :
             That
             this
             is
             truly
             so
             ,
             I
             shall
             somewhat
             fullier
             shew
             anon
             :
             but
             that
             it
             is
             God's
             own
             attestation
             ,
             I
             have
             shewed
             before
             .
          
           
             §
             .
             66.
             
             
               I
               have
               opened
               the
               validity
               of
               the
               Apostles
               testimony
               of
               the
               Resurrection
               and
               miracles
               of
               Christ
               ,
               and
               the
               first
               Churches
               certain
               testimony
               of
               the
               miracles
               of
               the
               Apostles
               ;
               both
               of
               them
               having
               a
               three-fold
               certainty
               ,
               Moral
               ,
               Natural
               ,
               and
               Supernatural
               :
               In
               all
               which
               I
               have
               supposed
               ,
               that
               such
               a
               testimony
               the
               Churches
               have
               indeed
               given
               down
               to
               their
               posterity
               ;
               which
               is
               the
               thing
               that
               remaineth
               lastly
               to
               be
               here
               proved
               .
            
          
           
             §
             .
             67.
             
             
               The
               doctrine
               and
               miracles
               of
               Christ
               and
               his
               Apostles
               have
               been
               delivered
               us
               down
               from
               the
               first
               Churches
               ,
               by
               all
               these
               following
               ways
               of
               history
               .
            
             1.
             
             
               By
               delivering
               to
               us
               the
               same
            
             writings
             
               of
               the
               Apostles
               and
               Evangelists
               which
               they
               received
               from
               their
               hands
               themselves
               as
               certain
               truth
               ,
               and
               delivered
               down
               as
               such
               to
               us
               :
               even
               the
               holy
               Scriptures
               of
               the
               New
               Testament
               .
               They
               that
               believed
               their
               words
               ,
               believed
               their
               writings
               ,
               
               and
               have
               told
               us
               their
               belief
               ,
               by
               preserving
               them
               for
               posterity
               as
               Sacred
               Verities
               .
            
          
           
             In
             the
             holy
             Scriptures
             ,
             the
             life
             ,
             and
             death
             ,
             and
             doctrine
             of
             Christ
             is
             contained
             ;
             with
             the
             doctrine
             of
             the
             Apostles
             ,
             and
             so
             much
             of
             the
             history
             of
             their
             Preaching
             and
             Miracles
             ,
             as
             Luke
             was
             an
             eye-witness
             of
             ,
             or
             had
             certain
             knowledge
             of
             ,
             (
             who
             was
             commonly
             Pauls
             companion
             )
             by
             which
             we
             may
             partly
             judge
             of
             the
             Acts
             of
             the
             rest
             of
             the
             Apostles
             .
             And
             if
             the
             Churches
             had
             not
             believed
             all
             these
             ,
             they
             would
             not
             have
             delivered
             them
             as
             the
             infallible
             Writings
             of
             the
             inspired
             Apostles
             to
             their
             Posterity
             .
          
           
             §
             .
             68
             2.
             
             
               The
               very
            
             successive
             Being
             
               of
               Christians
               and
               Churches
               ,
               is
               the
               fullest
               history
               that
               they
               believed
               those
               things
               which
               made
               them
               Christians
               and
               Churches
               ;
               which
               was
               the
               doctrine
               and
               miracles
               of
               Christ
               .
            
          
           
             A
             Christian
             is
             nothing
             else
             but
             one
             that
             receiveth
             the
             Doctrine
             ,
             Resurrection
             ,
             and
             Miracles
             of
             Christ
             ,
             as
             certain
             truth
             ,
             by
             the
             preaching
             and
             Miracles
             of
             his
             great
             Witnesses
             ,
             the
             Apostles
             :
             so
             many
             Christians
             ,
             as
             there
             ever
             were
             ,
             so
             many
             believers
             of
             these
             things
             there
             have
             been
             .
             It
             was
             this
             Doctrine
             and
             Miracles
             that
             made
             them
             Christians
             ,
             and
             planted
             these
             Churches
             :
             And
             if
             any
             man
             think
             it
             questionable
             ,
             whether
             there
             have
             been
             Christians
             ever
             since
             Christs
             time
             ,
             in
             the
             World
             ,
             All
             history
             will
             satisfie
             him
             ,
             
               Roman
               ,
               Mahometan
               ,
               Jewish
            
             and
             Christian
             ,
             without
             any
             one
             dissenting
             voice
             .
             
               Pliny
               ,
               Suetonius
               ,
               Tacitus
               ,
               Marcellinus
               ,
               Eunapius
               ,
               Lucian
            
             and
             Porphyry
             and
             Julian
             ,
             and
             all
             such
             enemies
             may
             convince
             him
             :
             He
             shall
             read
             the
             history
             of
             their
             sufferings
             ,
             which
             will
             tell
             him
             ,
             that
             certainly
             such
             a
             sort
             of
             persons
             there
             was
             then
             in
             the
             World.
             
          
           
             §
             .
             69.
             3.
             
             
               The
               succession
               of
               Pastors
               and
               Preachers
               in
               all
               generations
               ,
               is
               another
               proof
               :
               For
               it
               was
            
             their
             office
             
               to
               read
               publickly
               ,
               and
               preach
               this
               same
               Scripture
               to
               the
               Church
               and
               World
               ,
               as
               the
               truth
               of
               God.
               
            
          
           
             I
             speak
             not
             of
             a
             succession
             of
             Pastors
             in
             this
             one
             City
             or
             that
             ,
             or
             by
             this
             or
             that
             particular
             way
             of
             ordination
             ,
             having
             nothing
             here
             to
             do
             with
             that
             :
             But
             that
             a
             certain
             succession
             there
             hath
             been
             since
             the
             dayes
             of
             the
             Apostles
             ,
             is
             past
             question
             :
             For
             1.
             
             Else
             there
             had
             been
             no
             particular
             Churches
             :
             2.
             
             Nor
             no
             baptism
             :
             3.
             
             Nor
             no
             publick
             Worship
             
             of
             God.
             4.
             
             Nor
             no
             Synods
             ,
             or
             Discipline
             :
             But
             this
             is
             not
             denyed
             .
          
           
             §
             .
             70.
             4.
             
             
               The
               continuance
               of
               Baptism
               ,
               which
               is
               the
               kernel
               or
               sum
               of
               all
               Christianity
               ,
               proveth
               the
               continuance
               of
               the
               Christian
               Faith.
               For
               all
               Christians
               in
               Baptism
               ,
               were
               baptized
               into
               the
               vowed
               belief
               and
               obedience
               of
               the
               Son
               and
               Holy
               Ghost
               as
               well
               as
               of
               the
               Father
               .
            
          
           
             §
             .
             71.
             5.
             
             
               The
               delivering
               down
               of
               the
               three
               breviate
               Symbols
               ,
               of
            
             Faith
             ,
             Desire
             and
             Duty
             ,
             
               the
               Creed
               ,
               Lords
               Prayer
               and
               Decalogue
               ,
               is
               the
               Churches
               delivery
               of
               the
               Christian
               Religion
               ,
               as
               that
               which
               all
               Christians
               have
               believed
               .
            
          
           
             §
             .
             72.
             6.
             
             
               The
               constant
               communion
               of
               the
               Church
               in
               solemn
               Assemblies
               ,
               and
               setting
               apart
               the
               Lords
               Day
               to
               that
               use
               ,
               was
               a
               delivery
               of
               the
               Christian
               Faith
               ,
               which
               those
               assemblies
               all
               professed
               to
               believe
               .
            
          
           
             §
             .
             73.
             7.
             
             
               The
               constant
               preaching
               and
               reading
               of
               these
               same
               Scriptures
               in
               those
               Assemblies
               ,
               and
               celebrating
               there
               the
               Sacrament
               of
               Christs
               death
               ,
               and
               the
               custom
               of
               open
               professing
               their
               Belief
               ,
               and
               the
               Prayers
               and
               praises
               of
               God
               for
               the
               Resurrection
               and
               Miracles
               of
               Christ
               ,
               are
               all
               open
               ,
               undenyable
               testimonies
               that
               these
               things
               were
               believed
               by
               those
               Churches
               .
            
          
           
             §
             .
             74.
             8.
             
             
               The
               frequent
               disputes
               which
               Christians
               in
               all
               ages
               have
               held
               with
               the
               adversaries
               of
               the
               Scripture
               and
               Christianity
               ,
               do
               shew
               that
               they
               believed
               all
               these
               Scriptures
               ,
               and
               the
               Doctrines
               and
               Miracles
               therein
               contained
               .
            
          
           
             §
             .
             75.
             9.
             
             
               The
               Writings
               of
               the
               Christians
               in
               all
               ages
               ,
               their
               Apologies
               ,
               Commentaries
               ,
               Histories
               ,
               Devotional
               treatises
               ;
               all
               bear
               the
               same
               testimony
               ,
               that
               we
               have
               these
               things
               by
               their
               tradition
               .
            
          
           
             §
             .
             76.
             10.
             
             
               The
               Confessions
               ,
               Sufferings
               and
               Martyrdom
               of
               many
               in
               most
               ages
               ,
               do
               bear
               the
               same
               testimony
               ,
               that
               they
               believed
               this
               ,
               for
               which
               they
               suffered
               ;
               and
               that
               posterity
               received
               it
               from
               them
               .
            
          
           
             §
             .
             77.
             11.
             
             
               The
               Decrees
               and
               Canons
               of
               the
               Synods
               or
               Councils
               of
               the
               Bishops
               of
               the
               Churches
               ,
               are
               another
               part
               of
               the
               history
               of
               the
               same
               belief
               .
            
          
           
             §
             .
             78.
             12.
             
             
               Lastly
               ,
               the
               decrees
               and
               laws
               of
               Princes
               concerning
               them
               ,
               are
               another
               part
               of
               the
               history
               ;
               shewing
               that
               they
               did
               believe
               these
               things
               .
            
          
           
             §
             .
             79.
             
             
               And
               if
               any
               question
               whether
               our
               Scriptures
               which
               contain
               
               these
               histories
               and
               doctrines
               be
               indeed
               the
               same
               ,
               which
               these
               Churches
               received
               and
               delivered
               from
               the
               Apostles
               ,
               he
               may
               easily
               be
               convinced
               ,
               as
               followeth
               .
            
          
           
             §
             .
             80.
             1.
             
             
               Various
               Copies
               of
               it
               in
               the
            
             Hebrew
             and
             Greek
             
               text
               ,
               were
               very
               quickly
               scattered
               about
               the
               World
               ,
               and
               are
               yet
               found
               in
               all
               Nations
               agreeing
               in
               all
               material
               passages
               .
            
          
           
             §
             .
             81.
             2.
             
             
               These
               Scriptures
               were
               translated
               into
               many
               Languages
               ,
               of
               which
               there
               are
               yet
               extant
               ,
               the
            
             Syriack
             ,
             Arabick
             ,
             Ethiopick
             ,
             Persian
             ,
             &c.
             
               which
               agree
               in
               all
               material
               things
               .
            
          
           
             §
             .
             82.
             3.
             
             
               It
               was
               the
               stated
               Office
               of
               the
               Ministers
               in
               all
               the
               Churches
               in
               the
               World
               ,
               to
               read
               these
               Scriptures
               openly
               to
               the
               People
               ,
               and
               preach
               on
               them
               ,
               in
               all
               their
               solemn
               Assemblies
               :
               And
               a
               thing
               so
               publickly
               maintained
               and
               used
               ,
               could
               not
               possibly
               be
               altered
               materially
               .
            
          
           
             §
             .
             83.
             4.
             
             
               All
               private
               Christians
               were
               exhorted
               to
               read
               and
               use
               the
               same
               Scriptures
               also
               ,
               in
               their
               Families
               ,
               and
               in
               secret
               .
            
          
           
             §
             .
             84.
             5.
             
             
               This
               being
               through
               so
               many
               Nations
               of
               the
               World
               it
               was
               not
               possible
               that
               they
               could
               all
               agree
               upon
               a
               corruption
               of
               the
               Scriptures
               :
               nor
               is
               there
               mention
               in
               any
               history
               of
               any
               attempt
               of
               any
               such
               agreement
               .
            
          
           
             §
             .
             85.
             6.
             
             
               If
               they
               would
               have
               met
               together
               for
               that
               end
               ,
               they
               could
               not
               possibly
               have
               all
               consented
               :
               Because
               they
               were
               of
               so
               many
               mindes
               ,
               and
               parties
               ,
               and
               inclinations
               .
            
          
           
             §
             .
             86.
             7.
             
             
               Especially
               when
               all
               Christians
               by
               their
               Religion
               ,
               take
               it
               to
               be
               matter
               of
               damnation
               ,
               to
               adde
               to
               or
               diminish
               from
               these
               sacred
               Writings
               ,
               as
               being
               the
               inspired
               Word
               of
               God.
               
            
          
           
             §
             .
             87.
             8.
             
             
               And
               every
               Christian
               took
               it
               for
               the
               rule
               of
               his
               Faith
               ,
               and
               the
               Charter
               for
               his
               heavenly
               Inheritance
               ;
               and
               therefore
               would
               certainly
               have
               had
               his
               action
               against
               the
               Corrupters
               of
               it
               .
            
          
           
             As
             the
             Laws
             of
             this
             Land
             ,
             being
             recorded
             ,
             and
             having
             Lawyers
             and
             Judges
             whose
             calling
             is
             continually
             to
             use
             them
             ,
             and
             men
             holding
             their
             Estates
             and
             safety
             by
             them
             ,
             if
             any
             would
             alter
             them
             all
             the
             rest
             would
             quickly
             detect
             it
             ,
             and
             be
             upon
             his
             head
             .
          
           
             §
             .
             88.
             9.
             
             
               Yea
               ,
               the
               many
               Sects
               and
               Contentions
               among
               Christians
               ,
               and
               the
               many
               Hereticks
               that
               were
               at
               enmity
               with
               them
               ,
               would
               certainly
               have
               detected
               any
               combination
               to
               corrupt
               the
               Scriptures
               .
            
          
           
           
             §
             .
             89.
             10.
             
             
               Some
               few
               Hereticks
               in
               the
               beginning
               did
               attempt
               to
               bring
               in
               the
               Gospel
               of
            
             Nicodemus
             ,
             
               and
               some
               other
               forged
               Writings
               ,
               and
               to
               have
               corrupted
               some
               parts
               of
               Scripture
               ;
               and
               the
               Churches
               presently
               cryed
               them
               down
               .
            
          
           
             §
             .
             90.
             11.
             
             
               Most
               Hereticks
               have
               pleaded
               these
               same
               Scriptures
               ;
               and
               denyed
               them
               not
               to
               be
               genuine
               :
               Yea
               ,
            
             Julian
             ,
             Celsus
             ,
             Porphyry
             ,
             
               and
               other
               Heathens
               did
               not
               deny
               it
               ,
               but
               took
               it
               as
               a
               certain
               truth
               .
            
          
           
             §
             .
             91.
             12.
             
             
               The
               ancient
               Writers
               of
               the
               Church
               ,
            
             Clemens
             ,
             Ignatius
             ,
             Justin
             ,
             Irenaeus
             ,
             Tertullian
             ,
             Cyprian
             ,
             Arnobius
             ,
             Athenagoras
             ,
             Lactantius
             ,
             Eusebius
             ,
             Nazianzene
             ,
             Nyssen
             ,
             Basil
             ,
             Chrysostom
             ,
             Epiphanius
             ,
             Hierom
             ,
             Augustine
             ,
             
               &c.
               do
               all
               cite
               these
               Scriptures
               as
               we
               now
               have
               them
               in
               all
               things
               material
               .
            
          
           
             §
             .
             92.
             13.
             
             
               The
               Christian
               Emperours
               have
               inserted
               the
               mention
               of
               some
               passages
               in
               their
               Laws
               ,
               in
               the
               same
               words
               as
               they
               are
               in
               our
               Bibles
               .
            
          
           
             §
             .
             93.
             14.
             
             
               Several
               Councils
               have
               not
               only
               cited
               several
               passages
               out
               of
               them
               ,
               but
               pleaded
               them
               still
               as
               the
               Word
               of
               God
               ,
               and
               enumerated
               the
               particular
               Books
               which
               constitute
               the
               whole
               Systeme
               .
            
          
           
             All
             this
             set
             together
             will
             tell
             any
             man
             of
             reason
             ,
             consideration
             ,
             and
             impartiality
             ,
             that
             we
             have
             much
             fuller
             certainty
             that
             these
             Scriptures
             are
             the
             same
             which
             the
             first
             Churches
             received
             from
             the
             Apostles
             ,
             than
             they
             can
             have
             that
             
               Virgil's
               ,
               Ovid's
               ,
               Cicero's
            
             or
             Plutarch's
             works
             are
             theirs
             ;
             or
             that
             the
             Statutes
             of
             this
             Land
             are
             currant
             .
             Yea
             ,
             were
             it
             not
             lest
             I
             be
             too
             tedious
             ,
             I
             might
             distinctly
             shew
             you
             the
             forementioned
             threefold
             certainty
             of
             all
             this
             :
             1.
             
             A
             
               moral
               certainty
            
             of
             the
             strongest
             humane
             Faith.
             2.
             
             A
             
               natural
               certainty
            
             grounded
             upon
             Physical
             impossibilities
             of
             the
             contrary
             .
             3.
             
             And
             somewhat
             of
             a
             
               Divine
               supernatural
               attestation
            
             ,
             by
             the
             continued
             blessing
             of
             God
             on
             the
             Scriptures
             for
             the
             sanctifying
             of
             souls
             in
             every
             age
             .
          
           
             And
             this
             bringeth
             me
             up
             to
             the
             last
             part
             of
             this
             Chapter
             :
             I
             have
             all
             this
             while
             been
             shewing
             how
             the
             three
             first
             parts
             of
             the
             Spirits
             witness
             to
             Christ
             ,
             are
             made
             known
             to
             us
             ,
             viz.
             Prophecy
             ,
             the
             Holyness
             of
             the
             Doctrine
             ,
             and
             Miracles
             :
             I
             come
             now
             in
             a
             word
             to
             the
             fourth
             .
          
           
             §
             .
             94.
             
             IV.
             
               How
               may
               we
               certainly
               know
               the
               fourth
               part
               of
               
               the
               SPIRITS
               witness
               to
               Christ
               ,
            
             
             viz.
             
               The
               success
               of
               his
               doctrine
               in
               the
               Regeneration
               of
               his
               Disciples
               ,
               and
               the
               actual
               saving
               them
               from
               their
               sins
               ?
            
          
           
             Answ
             .
             I
             shall
             answer
             this
             ,
             1.
             
             As
             to
             the
             times
             past
             ,
             and
             2.
             
             As
             to
             the
             present
             age
             .
          
           
             §
             .
             95.
             1.
             
             
               What
               men
               have
               been
               in
               times
               past
               ,
               we
               have
               but
               these
               three
               wayes
               to
               know
               :
            
             1.
             
             
               By
               the
               History
               of
               those
               ages
            
             ;
             2.
             
             
               By
               their
               remaining
               works
            
             :
             3.
             
             
               By
               their
               successors
               in
               whom
               their
               belief
               and
               qualities
               are
               continued
               .
               And
            
             1.
             
               that
               there
               have
               been
               holy
               persons
               in
               all
               ages
               (
               yea
               ,
               that
               all
               true
               Christians
               were
               such
               )
               we
               have
               as
               good
               testimony
               as
               History
               can
               afford
               :
               whether
               you
               will
               judge
               of
               them
               by
               their
               profession
               ,
               life
               or
               sufferings
               .
            
             2.
             
             
               Their
               remaining
               works
               are
               very
               great
               testimonies
               what
               a
               spirit
               of
               Holiness
               ,
               Charity
               and
               Justice
               ,
               doth
               breath
               in
               the
               writings
               of
               those
               holy
               men
               ,
               which
               are
               come
               to
               our
               hands
               ?
            
             Clemens
             Romanus
             ,
             Ignatius
             ,
             Cyprian
             ,
             Ephrem
             Syrus
             ,
             Macarius
             ,
             Augustine
             ,
             Gregory
             Nazianzene
             ,
             Gr.
             Nyssen
             ,
             Basil
             ,
             Ambrose
             ,
             Chrysostom
             ,
             Salvian
             ,
             Cassianus
             ,
             Bernard
             ,
             &c.
             3.
             
             
               Those
               that
               succeed
               them
               at
               this
               day
               in
               the
               serious
               profession
               of
               Christianity
               ,
               are
               a
               living
               history
               of
               the
               virtues
               of
               their
               ancestors
               .
            
          
           
             §
             96.
             2.
             
             
               Of
               the
               sanctity
               of
               the
               Christians
               of
            
             this
             present
             age
             ,
             
               there
               is
               a
               double
               knowledge
               to
               be
               had
               :
            
             1.
             
             
               By
               them
               that
               are
               Regenerate
               themselves
            
             :
             2.
             
             
               By
               them
               that
               are
               not
               :
               Between
               these
               wayes
               of
               knowledge
               the
               difference
               must
               be
               great
               .
            
             
          
           
             §
             .
             97.
             1.
             
             
               As
               he
               that
               hath
               learning
               ,
               or
               love
               to
               his
               Parents
               ,
               or
               loyalty
               to
               his
               King
               ,
               or
               faithfulness
               to
               his
               friend
               ,
               may
               know
               that
               he
               hath
               it
               ;
               so
               may
               he
               that
               is
               renewed
               by
               the
               Spirit
               of
               God
               ,
               and
               hath
               a
               predominant
               love
               to
               God
               ,
               a
               heavenly
               minde
               and
               conversation
               ,
               a
               hatred
               of
               sin
               ,
               a
               delight
               in
               holiness
               ,
               a
               love
               to
               all
               men
               ,
               even
               his
               enemies
               ,
               a
               contempt
               of
               the
               World
               ,
               a
               mastery
               over
               his
               fleshly
               appetite
               ,
            
             
             
               sense
               and
               lusts
               ;
               a
               holy
               Government
               of
               his
               passions
               ,
               thoughts
               ,
               and
               tongue
               ;
               with
               a
               longing
               desire
               to
               be
               perfect
               in
               all
               this
               ,
               and
               a
               supporting
               hope
               to
               see
               Gods
               glory
               ,
               and
               enjoy
               him
               in
               the
               delights
               of
               Love
               and
               Praise
               ,
               for
               evermore
               .
            
          
           
             §
             .
             98.
             
             
               This
               evidence
               of
               the
            
             Spirit
             of
             Sanctification
             in
             our
             
             selves
             
               is
               not
               the
               reason
               or
               motive
               of
               our
            
             first
             faith
             ,
             
               but
               of
               our
            
             confirmation
             ;
             
               and
               fuller
               assurance
               in
               believing
               afterwards
               :
               For
               a
               man
               must
               in
               some
               sort
               believe
               in
               Christ
               before
               he
               can
               know
               that
               he
               is
               sanctifyed
               by
               him
               .
            
          
           
             The
             rest
             of
             the
             motives
             are
             sufficient
             to
             begin
             the
             work
             of
             Faith
             :
             and
             are
             the
             means
             which
             God
             ordinarily
             useth
             to
             that
             end
             .
          
           
             §
             .
             99.
             
             
               It
               is
               Christs
               appointed
               Method
               that
               by
               learning
               of
               Him
               and
               using
               his
               appointed
               means
               ,
               Men
               be
               brought
               up
               to
               such
               a
               degree
               of
               Holyness
               ,
               as
               to
               be
               able
               to
               discern
               this
               witness
               in
               themselves
               ,
               and
               thence
               to
               grow
               up
               to
               full
               assurance
               of
               Faith
               and
               Hope
               :
               Therefore
               if
               any
               one
               that
               hath
               heard
               the
               Gospel
               ,
               do
               want
               this
               inward
               assuring
               testimony
               ,
               it
               is
               because
               they
               have
               been
               false
               to
               the
               truth
               and
               means
               before
               revealed
               to
               them
               .
            
          
           
             He
             that
             will
             but
             enquire
             into
             the
             Gospel
             ,
             and
             receive
             it
             and
             obey
             it
             so
             far
             as
             he
             hath
             reason
             to
             do
             it
             ,
             and
             not
             be
             false
             to
             his
             own
             Reason
             and
             Interest
             ,
             shall
             receive
             that
             renewing
             sanctifying
             Spirit
             ,
             which
             will
             be
             an
             abiding
             witness
             in
             himself
             .
             But
             if
             he
             will
             reject
             known
             truth
             ,
             and
             refuse
             known
             duty
             ,
             and
             neglect
             the
             most
             reasonable
             means
             that
             are
             proposed
             to
             him
             ,
             he
             must
             blame
             himself
             if
             he
             continue
             in
             unbelief
             ,
             and
             want
             that
             evidence
             which
             others
             have
             .
             Suppose
             ,
             that
             in
             a
             common
             Plague
             ,
             one
             Physician
             should
             be
             famed
             to
             be
             the
             only
             and
             infallible
             Curer
             of
             all
             that
             take
             his
             remedies
             ;
             and
             suppose
             many
             defame
             him
             ,
             and
             say
             ,
             
             He
             is
             but
             a
             Deceiver
             :
             and
             others
             tell
             you
             ,
             [
             He
             hath
             cured
             us
             and
             many
             thousands
             ,
             and
             we
             can
             easily
             convince
             you
             ,
             that
             his
             Remedies
             have
             nothing
             in
             them
             that
             is
             hurtfull
             ;
             and
             therefore
             you
             may
             safely
             try
             them
             ;
             especially
             having
             no
             other
             help
             ;
             ]
             He
             that
             will
             so
             far
             believe
             in
             him
             ,
             and
             trust
             him
             now
             ,
             as
             to
             try
             his
             Remedies
             ,
             may
             live
             ;
             but
             he
             that
             will
             not
             ,
             must
             blame
             none
             but
             himself
             ,
             if
             he
             die
             of
             his
             disease
             :
             He
             that
             tryeth
             ,
             shall
             know
             by
             his
             own
             cure
             and
             experience
             ,
             that
             his
             Physician
             is
             no
             Deceiver
             :
             And
             he
             that
             will
             not
             ,
             and
             yet
             complaineth
             that
             he
             wanteth
             that
             experimental
             knowledge
             ,
             doth
             but
             talk
             like
             a
             peevish
             self-destroyer
             .
          
           
             §
             .
             100.
             2.
             
             
               He
               that
               yet
               hath
               not
               the
               evidence
               of
               the
               Spirit
               of
               Regeneration
               in
               himself
               ,
               may
               yet
               be
               convinced
               that
               it
               is
            
             in
             others
             ;
             
               and
               thereby
               may
               know
               that
               Christ
               is
               indeed
               the
               Saviour
               of
               the
               World
               ,
               and
               no
               deceiver
               .
            
          
           
           
             Even
             as
             in
             the
             aforesaid
             instance
             ,
             he
             that
             never
             tryed
             the
             Physician
             himself
             ,
             yet
             if
             he
             see
             thousands
             cured
             by
             him
             ,
             may
             know
             by
             that
             ,
             that
             he
             is
             not
             a
             deceiver
             ;
             and
             so
             may
             be
             perswaded
             to
             trust
             and
             try
             him
             himself
             .
          
           
             
             §
             .
             101.
             
             
               The
               way
               to
               know
               that
            
             others
             
               are
               thus
               regenerated
               ,
               is
            
             1.
             
             
               By
               believing
               them
            
             Fide
             humana
             ,
             2.
             
             
               By
               discerning
               it
               in
               the
            
             effects
             .
          
           
             And
             though
             it
             be
             too
             frequent
             to
             have
             presumptuous
             self-conceited
             persons
             ,
             to
             affirm
             that
             the
             Spirit
             of
             Christ
             hath
             renewed
             them
             ,
             when
             it
             is
             no
             such
             matter
             ,
             yet
             all
             humane
             testimony
             of
             matters
             so
             neer
             men
             ,
             even
             within
             them
             ,
             is
             not
             therefore
             incredible
             ;
             but
             wise
             men
             will
             discern
             a
             credible
             person
             from
             an
             incredible
             .
             In
             the
             forementioned
             instance
             ,
             many
             may
             tell
             you
             ,
             that
             they
             are
             cured
             by
             the
             Physician
             ,
             when
             it
             is
             not
             so
             ;
             but
             will
             you
             therefore
             believe
             
               no
               one
            
             that
             telleth
             you
             that
             he
             is
             cured
             ?
             Many
             may
             boast
             of
             that
             learning
             which
             they
             have
             not
             ,
             and
             tell
             you
             that
             they
             have
             knowledge
             in
             Mathematicks
             ,
             or
             in
             several
             Arts
             ;
             But
             is
             no
             man
             therefore
             to
             be
             believed
             that
             saith
             the
             same
             ?
          
           
             But
             yet
             I
             perswade
             no
             man
             here
             to
             take
             up
             with
             the
             bare
             belief
             of
             another
             mans
             word
             ,
             where
             he
             seeth
             not
             enough
             in
             the
             effects
             ,
             to
             second
             it
             ,
             and
             to
             perswade
             a
             reasonable
             man
             that
             it
             is
             true
             .
             But
             as
             he
             that
             heareth
             a
             man
             that
             was
             sick
             ,
             profess
             that
             he
             is
             cured
             ,
             may
             well
             believe
             him
             ,
             if
             he
             see
             him
             eat
             ,
             and
             drink
             ,
             and
             sleep
             ,
             and
             labour
             ,
             and
             laugh
             as
             the
             healthfull
             use
             to
             doe
             ;
             so
             he
             that
             heareth
             a
             sober
             man
             profess
             with
             humble
             thanks
             to
             God
             ,
             that
             he
             hath
             changed
             and
             renewed
             him
             by
             his
             Spirit
             ,
             may
             well
             believe
             him
             ,
             if
             he
             see
             him
             live
             like
             a
             renewed
             man.
             
          
           
             §
             .
             102.
             
             
               Though
               you
               cannot
               be
               infallibly
               certain
               of
               the
               sincerity
               of
               any
               one
               individual
               person
               ,
               but
               your self
               (
               because
               we
               know
               not
               the
               heart
               )
               ;
               yet
               may
               you
               be
               certain
               that
            
             all
             
               do
               not
               dissemble
            
             .
          
           
             Because
             there
             is
             a
             natural
             impossibility
             ,
             that
             interests
             ,
             and
             motives
             ,
             and
             sufficient
             causes
             should
             concurre
             to
             lead
             them
             to
             it
             :
             As
             before
             I
             said
             ,
             we
             are
             not
             certain
             of
             any
             individual
             woman
             that
             she
             doth
             not
             dissemble
             Love
             to
             her
             Husband
             and
             Children
             :
             but
             we
             may
             be
             certain
             that
             all
             the
             women
             in
             the
             World
             do
             not
             ;
             from
             many
             natural
             proofs
             which
             might
             be
             given
             .
          
           
           
             §
             .
             103.
             
             
             
               All
               these
               effects
               of
               Renovation
               may
               be
               discerned
               in
               others
               .
            
             1.
             
             
               You
               may
               discern
               ,
               that
               they
               are
               much
               grieved
               for
               their
               former
               sins
               .
            
             2.
             
             
               That
               they
               are
               weary
               of
               the
               remnant
               of
               their
               corruption
               or
               infirmity
               .
            
             3.
             
             
               That
               they
               long
               and
               labour
               to
               be
               delivered
               ,
               and
               to
               have
               their
               cure
               perfected
               ,
               and
               live
               in
               the
               diligent
               use
               of
               means
               to
               that
               end
               .
            
             4.
             
             
               That
               they
               live
               in
               no
               sin
               ,
               but
               smaller
               humane
               frailties
               .
            
             5.
             
             
               That
               all
               the
               riches
               in
               the
               world
               would
               not
               hire
               them
               deliberately
               and
               wilfully
               to
               sin
               ;
               but
               they
               will
               rather
               choose
               to
               suffer
               what
               man
               can
               lay
               upon
               them
               .
            
             6.
             
             
               That
               they
               are
               vile
               in
               their
               own
               eyes
               ,
               because
               of
               their
               remaining
               imperfections
               .
            
             7.
             
             
               That
               they
               do
               no
               wrong
               or
               injustice
               to
               any
               ;
               or
               if
               they
               do
               wrong
               any
               ,
               they
               are
               ready
               to
               confess
               it
               ,
               and
               make
               them
               satisfaction
               .
            
             8.
             
             
               That
               they
               love
               all
               good
               men
               with
               a
               love
               of
               complacency
               ,
               and
               all
               bad
               men
               with
               a
               love
               of
               benevolence
               ,
               yea
               ,
               even
               their
               enemies
               ;
               and
               instead
               of
               revenge
               are
               ready
               to
               forgive
               ,
               and
               to
               do
               what
               good
               they
               can
               for
               them
               and
               all
               men
               .
               And
               that
               they
               hate
               bad
               men
               in
               opposition
               to
            
             complacency
             ,
             
               but
               as
               they
               hate
            
             themselves
             
               for
               their
               sins
            
             .
             9.
             
             
               That
               they
               love
               all
               doctrines
               ,
               persons
               and
               practices
               which
               are
               holy
               ,
               temperate
               ,
               just
               and
               charitable
               .
            
             10.
             
             
               That
               their
               passions
               at
               least
               are
               so
               far
               governed
               ,
               that
               they
               do
               not
               carry
               them
               to
               swear
               ,
               curse
               or
               rail
               ,
               or
               slander
               ,
               or
               fight
               ,
               or
               to
               do
               evil
               .
            
             11.
             
             
               That
               their
               tongues
               are
               used
               to
               speak
               with
               reverence
               of
               holy
               and
               righteous
               things
               ,
               and
               not
               to
               filthy
               ribbald
               ,
               railing
               ,
               lying
               ,
               or
               other
               wicked
               speech
               .
            
             12.
             
             
               That
               they
               suffer
               not
               their
               lusts
               to
               carry
               them
               to
               fornication
               ,
               nor
               their
               appetites
               to
               drunkenness
               or
               notable
               excess
               .
            
             13.
             
             
               That
               nothing
               below
               God
               himself
               ,
               is
               the
               principle
               object
               of
               their
               devotion
               :
               but
               to
               know
               him
               ,
               to
               love
               him
               ,
               to
               serve
               and
               please
               him
               ,
               and
               to
               delight
               in
               these
               ,
               is
               the
               greatest
               care
               ,
               and
               desire
               ,
               and
               endeavour
               of
               their
               souls
               .
            
             14.
             
             
               That
               their
               chiefest
               hopes
               are
               of
               heaven
               ,
               and
               everlasting
               happiness
               with
               God
               ,
               in
               the
               perfection
               of
               this
            
             sight
             and
             love
             .
             15.
             
             
               That
               the
               ruling
               motives
               are
               fetch'd
               from
               God
               ,
               and
               the
               life
               to
               come
               ,
               which
               most
               command
               their
               choice
               ,
               their
               comforts
               ,
               and
               their
               lives
               .
            
             16.
             
             
               That
               in
               comparison
               of
               this
               ,
               all
               worldly
               riches
               ,
               honours
               and
               dignities
               ,
               are
               sordid
               contemptible
               things
               in
               their
               esteem
               .
            
             17.
             
             
               That
               for
               the
               hope
               of
               this
               ,
               they
               are
               much
               supported
               with
               patience
               under
               all
               sufferings
               in
               the
               way
               .
            
             18.
             
             
               That
               they
               value
               and
               use
               the
               things
               of
               this
               world
               ,
               in
               their
               callings
               and
               labours
               ,
               in
               subserviency
               to
               God
               and
               Heaven
               ,
               as
               a
               means
               to
               its
               proper
               end
               .
            
             19.
             
             
               That
               they
               vse
               their
               relations
               in
               the
               same
               subserviency
               ;
               ruling
               chiefly
               for
               
               God
               ,
               if
               they
               be
               superiours
               ,
               and
               obeying
               chiefly
               for
               God
               ,
               if
               they
               be
               inferiours
               ;
               and
               that
               with
               fidelity
               ,
               submission
               and
               patience
               ,
               so
               far
               as
               they
               can
               know
               his
               will.
            
             20.
             
             
               That
               their
               care
               and
               daily
               business
               in
               the
               world
               is
               ,
               by
               diligent
               redeeming
               precious
               time
               ,
               in
               getting
               and
               doing
               what
               good
               they
               can
               ,
               to
               make
               ready
               for
               death
               ,
               and
               judgment
               ,
               to
               secure
               their
               everlasting
               happiness
               ,
               and
               to
               please
               their
               God.
               
            
          
           
             §
             .
             104.
             
             
               All
               this
               may
               be
               discerned
               in
               others
               ,
               with
               so
               great
               probability
               of
               their
               sincerity
               ,
               that
               no
               charitable
               reason
               shall
               have
               cause
               to
               question
               it
               .
               And
               I
               repeat
               my
               testimony
               ,
               that
               here
               is
               not
               a
               word
               which
               I
               have
               not
               faithfully
               copied
               out
               of
               my
               own
               heart
               and
               experience
               ;
               and
               that
               I
               have
               been
               acquainted
               with
               multitudes
               ,
               who
               ,
               I
               verily
               believe
               ,
               were
               much
               better
               than
               my self
               ,
               and
               had
               a
               greater
               measure
               of
               all
               this
               grace
               .
            
          
           
             §
             .
             105.
             
             
               If
               any
               shall
               say
               ,
               that
               men
               superstitiously
               appoint
               themselves
               unnecessary
               tasks
               ,
               and
               forbid
               themselves
               many
               lawful
               things
               ,
               and
               then
               call
               this
               by
               the
               name
               of
            
             Holiness
             :
             
               I
               answer
               ,
               That
               many
               indeed
               do
               so
               ,
               but
               it
               is
               no
               such
               that
               I
               am
               speaking
               of
               :
               Let
               reason
               judge
               ▪
               whether
               in
               this
               or
               any
               of
               the
               fore-going
               descriptions
               of
               Holiness
               there
               be
               any
               such
               thing
               at
               all
               contained
               .
            
          
           
             §
             .
             106.
             
             
               He
               that
               will
               be
               able
               to
               discern
               this
               Spirit
               of
               God
               in
               others
               ,
               must
               necessarily
               observe
               these
               reasonable
               conditions
               .
            
             1.
             
             
               Choose
               not
               those
               that
               are
               notoriously
               No-christians
               ,
               to
               judge
               of
               Christianity
               by
               ;
               a
               drunkard
               ,
               fornicator
               ,
               voluptuous
               ,
               carnal
               ,
               worldly
               ,
               proud
               or
               selfish
               person
               ,
               calling
               himself
               a
               Christian
               ,
               is
               certainly
               but
               an
               hypocrite
               :
               And
               shall
               Christianity
               be
               judged
               of
               by
               a
               lying
               hypocrite
               ?
            
             2.
             
             
               As
               you
               must
               choose
               such
               to
               try
               by
               ,
               as
               are
               truly
               serious
               in
               their
               Religion
               ,
               so
               you
               must
               be
            
             intimate
             
               and
               familiar
               with
               them
               ,
               and
               not
            
             strangers
             ,
             
               that
               see
               them
               as
               afar
               off
               :
               for
               they
               make
               no
               vain
               ostentation
               of
               their
               piety
               .
               And
               how
               can
               they
               discern
               the
               divine
               motions
               of
               their
               souls
               ,
               that
               only
               see
               them
               in
               common
               conversation
               ?
            
             3.
             
             
               You
               must
               not
               judge
               of
               them
               by
               the
               revilings
               of
               ignorant
               ungodly
               men
               .
            
             4.
             
             
               Nor
               by
               the
               reproach
               of
               selfish
               men
               ,
               that
               are
               moved
               only
               by
               some
               interest
               of
               their
               own
               .
            
             5.
             
             
               Nor
               by
               the
               words
               of
               faction
               ,
               (
               Civil
               or
               Religious
               )
               which
               judgeth
               of
               all
               men
               according
               to
               the
               interest
               of
               their
               sect
               ,
               or
               cause
               and
               party
               .
            
             6.
             
             
               Nor
               by
               your
               own
               partial
               interest
               ,
               which
               will
               make
               you
               judge
               of
               men
               ,
               not
               as
               they
               are
               indeed
               ,
               and
               towards
               God
               ,
               but
               as
               they
               either
               answer
               or
               cross
               your
               interests
               and
               desires
               .
            
             7.
             
             
               Nor
               must
               you
               judge
               of
               all
               by
               some
               that
               prove
               hypocrites
               ,
               who
               once
               seemed
               sincere
               .
            
             
             8.
             
             
               Nor
               must
               you
               judge
               of
               a
               man
               by
               some
               particular
               fall
               or
               failing
               ,
               which
               is
               contrary
               to
               the
               bent
               of
               his
               heart
               and
               life
               ,
               and
               is
               his
               greatest
               sorrow
               .
            
             9.
             
             
               Nor
               must
               you
               come
               with
               a
               fore-stalled
               and
               malicious
               mind
               ,
               hating
               that
               holiness
               your self
               which
               you
               enquire
               after
               ;
               for
               malice
               is
               blind
               ,
               and
               a
               constant
               false
               interpreter
               and
               a
               slanderer
               .
            
             10.
             
             
               You
               must
               know
               what
               Holiness
               and
               Honesty
               is
               ,
               before
               you
               can
               well
               judge
               of
               them
               .
            
          
           
             These
             conditions
             are
             all
             so
             reasonable
             and
             just
             ,
             that
             he
             ,
             that
             liveth
             among
             religious
             honest
             men
             ,
             and
             will
             stand
             at
             a
             distance
             ,
             unacquainted
             with
             their
             lives
             ,
             and
             maliciously
             revile
             them
             ,
             upon
             the
             seduction
             of
             false
             reports
             ,
             or
             of
             interest
             either
             his
             own
             interest
             ,
             or
             the
             interest
             of
             a
             faction
             ,
             and
             will
             say
             ,
             I
             see
             no
             such
             honest
             and
             renewed
             persons
             ,
             but
             a
             company
             of
             self-conceited
             hypocrites
             ;
             this
             man
             's
             confirmed
             infidelity
             and
             damnation
             ,
             is
             the
             just
             punishment
             of
             his
             wilful
             blindness
             ,
             partiality
             and
             malice
             ,
             which
             made
             him
             false
             to
             God
             ,
             to
             truth
             ,
             and
             to
             his
             own
             soul
             .
          
           
             §
             .
             107.
             
             
               It
               is
               not
               some
               but
               All
               true
               Christians
               ,
            
             
             
               that
               ever
               were
               or
               are
               in
               the
               world
               ,
               who
               have
               within
               them
               this
               witness
               or
               evidence
               of
               the
               Spirit
               of
               Regeneration
               .
            
          
           
             As
             I
             have
             before
             said
             ,
             Christ
             will
             own
             no
             others
             ,
             Rom.
             8.
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             8
             ,
             9.
             2
             
             Cor.
             5.17
             .
             Luk.
             14.26.33
             .
             
               If
               any
               man
               have
               not
               the
               Spirit
               of
               Christ
               ,
               the
               same
               is
               none
               of
               his
               .
               If
               any
               man
               be
               in
               Christ
               ,
               he
               is
               a
               new
               creature
               :
               old
               things
               are
               passed
               away
               ,
               behold
               ,
               all
               things
               are
               become
               new
               .
               He
               that
               forsaketh
               not
               all
               that
               he
               hath
               ,
               cannot
               be
               my
               disciple
               .
            
             Gal.
             5.24
             .
             
               They
               that
               are
               Christs
               ,
               have
               crucified
               the
               flesh
               ,
               with
               its
               affections
               and
               lusts
               .
            
             Indeed
             the
             Church
             visible
             ,
             which
             is
             but
             the
             congregate
             Societies
             of
             professed
             Christians
             ,
             hath
             many
             in
             it
             ,
             that
             have
             none
             of
             this
             Spirit
             or
             grace
             ;
             but
             such
             are
             only
             Christians
             equivocally
             ,
             and
             not
             in
             the
             primary
             proper
             sense
             :
             1
             Joh.
             5.7
             ,
             8
             ,
             9
             ,
             10.
             
             
               There
               are
               three
               that
               bear
               record
               in
               heaven
               ,
               the
               Father
               ,
               the
               Word
               ,
               and
               the
               holy
               Ghost
               ;
               and
               these
               three
               are
               one
               .
               And
               there
               are
               three
               that
               bear
               witness
               on
               earth
               ,
               the
               Spirit
               ,
               and
               the
               Water
               ,
               and
               the
               Blood
               ;
               and
               these
               three
               agree
               in
               one
               .
               If
               we
               receive
               the
               witness
               of
               men
               ,
               the
               witness
               of
               God
               is
               greater
               :
               for
               this
               is
               the
               witness
               of
               God
               ,
               which
               he
               hath
               testified
               of
               his
               Son.
               He
               that
               believeth
               on
               the
               Son
               of
               God
               ,
               hath
               the
               witness
               in
               himself
               :
               He
               that
               believeth
               not
               God
               ,
               hath
               made
               him
               a
               liar
               ,
               because
               he
               believeth
               not
               the
               record
               that
               God
               gave
               of
               his
               Son.
               
            
          
           
           
             §
             .
             108.
             
             
               The
               more
               any
               one
               is
               a
               Christian
               in
               degree
               ,
               the
               more
               he
               hath
               of
               this
               witness
               of
               the
               sanctifying
               Spirit
               in
               himself
               ,
               and
               the
               holier
               he
               is
               .
            
          
           
             
             §
             .
             109.
             
             
               The
               nearer
               any
               Philosopher
               or
               others
               are
               like
               to
               Christians
               ,
               the
               nearer
               they
               come
               to
               this
               renewed
               Image
               of
               God.
               
            
          
           
             §
             .
             110.
             
             
               As
               this
               Image
               of
               God
               ,
               the
               holiness
               of
               the
               soul
               ,
               is
               the
               very
               end
               and
               work
               of
               a
               true
               Saviour
               ,
               so
               the
               true
               effecting
               of
               it
               on
               all
               true
               Christians
               ,
               is
               actually
               their
               begun
               salvation
               ;
               and
               therefore
               the
               standing
               infallible
               witness
               of
               Christ
               ,
               which
               should
               confound
               unbelief
               in
               all
               that
               are
               indeed
               his
               own
               .
            
          
           
             
             This
             (
             which
             I
             spake
             of
             the
             fore
             going
             Chapter
             )
             is
             a
             testimony
             in
             every
             holy
             soul
             ,
             which
             the
             gates
             of
             hell
             shall
             not
             prevail
             against
             .
             He
             that
             undertaketh
             to
             cure
             all
             of
             the
             Plague
             ,
             or
             Stone
             ,
             or
             Gout
             ,
             or
             Fever
             ,
             that
             will
             take
             his
             medicines
             ,
             and
             be
             ruled
             by
             him
             ,
             is
             certainly
             no
             deceiver
             ,
             if
             he
             do
             that
             which
             he
             undertaketh
             .
             He
             that
             undertaketh
             to
             teach
             all
             men
             Arithmetick
             ,
             Geometry
             ,
             Astronomy
             ,
             Musick
             ,
             &c.
             who
             will
             come
             and
             learn
             of
             him
             ,
             is
             certainly
             no
             deceiver
             if
             he
             do
             it
             .
             What
             is
             it
             that
             Jesus
             Christ
             hath
             undertaken
             ?
             Think
             of
             that
             ,
             and
             then
             tell
             me
             whether
             he
             be
             a
             deceiver
             .
             He
             never
             undertook
             to
             make
             his
             Disciples
             Kings
             ,
             or
             Lords
             ,
             or
             rich
             ,
             or
             honourable
             in
             the
             world
             ;
             nor
             yet
             to
             make
             them
             the
             best
             Logicians
             ,
             Orators
             ,
             Astronomers
             ,
             Mathematicians
             ,
             Physicians
             ,
             Musicians
             ,
             
             &c.
             but
             to
             make
             them
             the
             best
             men
             :
             to
             renew
             them
             to
             the
             love
             of
             God
             in
             holiness
             ,
             and
             thereby
             to
             save
             them
             from
             their
             sins
             ,
             and
             give
             them
             repentance
             unto
             life
             .
             Nor
             hath
             he
             promised
             this
             to
             all
             that
             are
             baptized
             or
             called
             Christians
             ,
             but
             only
             to
             those
             that
             sincerely
             consent
             to
             learn
             of
             him
             ,
             and
             take
             his
             counsel
             ,
             and
             use
             the
             remedies
             which
             he
             prescribeth
             them
             .
             And
             is
             it
             not
             certain
             that
             Christ
             doth
             truly
             perform
             this
             undertaking
             ?
             How
             then
             can
             he
             be
             a
             deceiver
             ,
             who
             doth
             perform
             all
             that
             he
             undertaketh
             ?
             Of
             this
             all
             true
             Christians
             have
             a
             just
             demonstration
             in
             themselves
             ,
             which
             is
             his
             witness
             .
          
           
             Object
             .
             
               But
               Christ
               undertaketh
               more
               than
               this
               ,
               even
               to
               bring
               us
               to
               everlasting
               blessedness
               in
               heaven
               .
            
          
           
             Answ
             .
             It
             is
             our
             comfort
             that
             he
             doth
             so
             :
             but
             me-thinks
             its
             easie
             to
             believe
             him
             in
             that
             ,
             if
             he
             perform
             the
             rest
             :
             For
             ,
             1.
             
             I
             have
             proved
             in
             the
             first
             part
             of
             this
             Book
             ,
             that
             by
             the
             light
             of
             nature
             ,
             a
             future
             life
             of
             retribution
             must
             be
             expected
             ,
             
             and
             that
             man
             is
             made
             for
             a
             future
             happiness
             .
             2.
             
             And
             who
             then
             should
             have
             that
             happiness
             ,
             but
             the
             holy
             and
             renewed
             souls
             ?
             Doth
             not
             natural
             reason
             tell
             you
             ,
             that
             so
             good
             a
             God
             will
             shew
             his
             love
             to
             those
             that
             are
             good
             ,
             that
             is
             ,
             to
             those
             that
             love
             him
             ?
             3.
             
             And
             what
             think
             you
             is
             to
             be
             done
             to
             bring
             any
             man
             to
             heaven
             ,
             but
             to
             pardon
             him
             ,
             and
             make
             him
             holy
             ?
             4.
             
             And
             the
             nature
             of
             the
             work
             doth
             greatly
             help
             our
             faith
             .
             For
             this
             holiness
             is
             nothing
             but
             the
             beginning
             of
             
               that
               happiness
            
             .
          
           
             When
             we
             find
             that
             Christ
             hath
             by
             his
             Spirit
             begun
             to
             make
             us
             
               know
               God
            
             ,
             and
             
               love
               him
            
             ,
             and
             
               delight
               in
               him
            
             ,
             and
             
               praise
               him
            
             ;
             it
             is
             the
             easier
             to
             make
             us
             believe
             that
             he
             will
             perfect
             it
             .
             He
             that
             promiseth
             to
             convey
             me
             safely
             to
             the
             Antipodes
             ,
             may
             easily
             be
             believed
             when
             he
             hath
             brought
             me
             past
             the
             greatest
             difficulties
             of
             the
             voyage
             .
             He
             that
             will
             teach
             me
             to
             sing
             artificially
             ,
             hath
             merited
             credit
             ,
             when
             he
             hath
             taught
             me
             the
             gradual
             tones
             ,
             the
             Scale
             of
             Musick
             ,
             the
             Sol-fa-ing
             ,
             the
             Cliffs
             ,
             the
             Quantity
             ,
             the
             Moods
             ,
             the
             Rules
             of
             time
             ,
             &c.
             
             He
             that
             causeth
             me
             to
             love
             God
             on
             earth
             ,
             may
             be
             believed
             if
             he
             promise
             me
             that
             I
             shall
             love
             him
             more
             in
             heaven
             :
             And
             he
             that
             causeth
             me
             to
             desire
             heaven
             above
             earth
             ,
             before
             I
             see
             it
             ,
             may
             be
             believed
             when
             he
             promiseth
             ,
             that
             it
             shall
             be
             my
             great
             delight
             when
             I
             am
             there
             .
             It
             is
             God's
             work
             to
             love
             them
             that
             love
             him
             ,
             and
             to
             reward
             the
             obedient
             ;
             and
             I
             must
             needs
             believe
             that
             God
             will
             do
             his
             work
             ,
             and
             will
             never
             fail
             the
             just
             expectations
             of
             any
             creature
             .
             All
             my
             doubt
             is
             ,
             whether
             I
             shall
             do
             my
             part
             ,
             and
             whether
             I
             shall
             be
             a
             prepared
             subject
             for
             that
             felicity
             :
             and
             he
             that
             resolveth
             this
             ,
             resolveth
             all
             :
             He
             that
             will
             make
             me
             fit
             for
             heaven
             ,
             hath
             overcome
             the
             greatest
             difficulty
             of
             my
             belief
             ;
             and
             I
             should
             the
             more
             easily
             believe
             that
             he
             will
             do
             the
             rest
             ,
             and
             that
             I
             shall
             surely
             come
             to
             heaven
             when
             I
             am
             fit
             for
             it
             .
          
           
             Object
             .
             
               But
               Christ
               doth
               not
               only
               undertake
               to
               regenerate
               and
               to
               save
               us
               ,
               but
               also
               to
               justifie
               us
               ,
               and
               this
               by
               a
               strange
               way
               ,
               by
               his
               Sacrifice
               and
               Merits
               .
            
          
           
             Answ
             .
             The
             greater
             is
             his
             wisdom
             and
             goodness
             ,
             as
             made
             known
             to
             us
             .
             I
             am
             sure
             an
             unpardoned
             unrighteous
             person
             ,
             is
             uncapable
             of
             felicity
             in
             that
             state
             :
             and
             I
             am
             sure
             I
             cannot
             pardon
             my self
             ,
             nor
             well
             know
             which
             way
             else
             to
             seek
             it
             .
             And
             I
             am
             sure
             that
             so
             excellent
             and
             holy
             a
             person
             ,
             is
             fitter
             to
             be
             well-beloved
             of
             God
             I
             than
             .
             But
             I
             pray
             you
             remember
             ,
             
             1.
             
             That
             he
             undertaketh
             not
             to
             pardon
             or
             justifie
             any
             man
             ,
             whom
             he
             doth
             not
             renew
             and
             sanctifie
             .
             2.
             
             And
             that
             all
             his
             means
             ,
             which
             seem
             so
             strange
             to
             you
             ,
             are
             but
             to
             restore
             God's
             Image
             on
             you
             ,
             and
             fit
             you
             for
             his
             love
             and
             service
             .
             And
             this
             we
             can
             testifie
             by
             experience
             that
             he
             hath
             done
             ,
             in
             some
             measure
             in
             us
             :
             and
             if
             I
             find
             his
             means
             successful
             ,
             I
             will
             not
             quarrel
             with
             it
             ,
             because
             it
             seemeth
             strange
             to
             me
             .
             A
             Physician
             may
             prescribe
             me
             remedies
             for
             some
             mortal
             disease
             ,
             which
             I
             understand
             not
             ,
             but
             seem
             unlike
             to
             do
             the
             cure
             :
             but
             if
             I
             find
             that
             those
             unlikely
             means
             effect
             it
             ,
             I
             will
             not
             quarrel
             with
             him
             ,
             nor
             refuse
             them
             ,
             till
             I
             know
             my self
             to
             be
             wiser
             than
             he
             ,
             and
             have
             found
             out
             some
             surer
             means
             .
          
           
             It
             is
             most
             evident
             then
             ,
             that
             he
             who
             saveth
             us
             is
             our
             Saviour
             ;
             and
             he
             that
             saveth
             us
             from
             sin
             ,
             will
             save
             us
             from
             punishment
             ;
             and
             he
             that
             maketh
             us
             fit
             for
             pardon
             ,
             doth
             procure
             our
             pardon
             ;
             and
             he
             that
             causeth
             us
             to
             love
             God
             above
             all
             ,
             doth
             fit
             us
             to
             enjoy
             his
             love
             ;
             and
             he
             that
             maketh
             us
             both
             to
             love
             him
             ,
             and
             to
             be
             beloved
             by
             him
             ,
             doth
             prepare
             us
             for
             heaven
             ,
             and
             is
             truly
             the
             MEDIATOR
             .
          
           
             §
             .
             III.
             
               Four
               or
               five
               Consectaries
               are
               evident
               from
               this
               ,
               which
               I
               have
               been
               proving
               :
            
             1.
             
             
               That
               we
               have
               left
               no
               room
               for
               their
               insipid
               cavil
               ,
               who
               say
               ,
               that
               we
               flie
               to
               a
               private
               spirit
               ,
               or
               conceit
               ,
               or
               Enthusiasm
               ,
               for
               the
               evidence
               of
               our
               faith
               .
            
          
           
             
             There
             are
             some
             indeed
             that
             talk
             of
             the
             meer
             perswasion
             ,
             or
             
               inward
               active
               testimony
            
             of
             the
             Spirit
             ,
             as
             if
             it
             were
             an
             inward
             word
             that
             said
             to
             us
             ,
             This
             is
             the
             word
             of
             God
             :
             But
             this
             is
             not
             it
             which
             I
             have
             been
             speaking
             of
             ;
             but
             the
             objective
             testimony
             ,
             or
             evidence
             of
             our
             Regeneration
             ,
             which
             could
             not
             be
             effected
             but
             ,
             1.
             by
             a
             perfect
             doctrine
             ;
             and
             ,
             2
             by
             the
             concurrent
             work
             or
             blessing
             of
             God's
             Spirit
             ,
             which
             he
             would
             not
             give
             to
             confirm
             a
             lie
             .
             The
             Spirit
             is
             Christ's
             witness
             in
             the
             four
             ways
             fore-mentioned
             :
             and
             he
             doth
             moreover
             cause
             me
             to
             believe
             ,
             and
             increase
             that
             faith
             ,
             by
             blessing
             due
             means
             :
             But
             for
             any
             Enthusiasm
             ,
             or
             unproved
             bare
             perswasion
             ,
             we
             own
             it
             not
             .
          
           
             §
             .
             112.
             
             II.
             
               That
               Malignity
               is
               the
               high-way
               to
               Infidelity
               :
               As
               the
               holiness
               of
               his
               members
               is
               Christ's
               last
               continued
               witness
               in
               the
               world
               ;
               so
               the
               malicious
               slandering
               and
               scorning
               at
               godly
               men
               ,
               or
               vilifying
               them
               for
               self-interest
               ,
               or
               the
               interest
               of
               a
               faction
               ;
               
               is
               the
               devils
               means
               to
               frustrate
               this
               testimony
               .
            
          
           
             §
             .
             113.
             
             III.
             
               That
               the
               destruction
               of
               true
               Church-discipline
               ,
               tendeth
               to
               the
               destruction
               of
               Christianity
               in
               the
               world
               ,
               by
               laying
               Christ's
               Vineyard
               common
               to
               the
               Wilderness
               ,
               and
               confounding
               godly
               and
               the
               notoriorsly
               ungodly
               ,
               and
               representing
               Christianity
               to
               Pagans
               and
               Infidels
               ,
               as
               a
               barren
               notion
               ,
               or
               a
               common
               and
               debauching
               way
               .
            
          
           
             §
             .
             114.
             
             IV.
             
               That
               the
               scandals
               and
               wickedness
               of
               nominal
               Christians
               ,
               is
               on
               the
               same
               accounts
               ,
               the
               devils
               way
               ,
               to
               extirpate
               Christianity
               from
               the
               earth
               .
            
          
           
             §
             .
             115.
             V.
             
               That
               the
               great
               mercy
               of
               God
               hath
               provided
               a
               sure
               and
               standing
               means
               for
               the
               ascertaining
               multitudes
               of
               holy
               Christians
               of
               the
               truth
               of
               the
               Gospel
               ,
               who
               have
               neither
               skill
               nor
               leisure
               to
               acquaint
               themselves
               with
               the
               History
               of
               the
               Church
               ,
               and
               records
               of
               Antiquity
               ,
               nor
               to
               reason
               it
               out
               against
               a
               learned
               subtil
               caviler
               ,
               from
               other
               extrinsick
               arguments
               .
            
          
           
             Abundance
             of
             honest
             holy
             souls
             ,
             
             do
             live
             in
             the
             fervent
             love
             of
             God
             ,
             and
             in
             hatred
             of
             sin
             ,
             and
             in
             sincere
             obedience
             ,
             in
             justice
             and
             charity
             to
             all
             men
             ,
             and
             in
             heavenly
             desires
             and
             delights
             ;
             who
             yet
             cannot
             well
             dispute
             for
             their
             Religion
             ;
             nor
             yet
             do
             they
             need
             to
             flie
             to
             believe
             as
             the
             Church
             believeth
             ,
             though
             they
             know
             not
             what
             or
             why
             ,
             nor
             what
             the
             Church
             is
             :
             But
             they
             have
             that
             Spirit
             within
             them
             ,
             which
             is
             the
             living
             witness
             and
             Advocate
             of
             Christ
             ,
             and
             the
             seal
             of
             God
             ,
             and
             the
             earnest
             of
             their
             salvation
             ;
             not
             a
             meer
             pretense
             that
             the
             Spirit
             perswadeth
             them
             ,
             and
             they
             know
             not
             by
             what
             evidence
             ;
             nor
             yet
             that
             they
             count
             it
             most
             pious
             to
             believe
             strongliest
             ,
             without
             evidence
             ,
             when
             they
             least
             know
             why
             :
             but
             they
             have
             the
             spirit
             of
             
               Renovation
               and
               Adoption
            
             ,
             turning
             the
             very
             bent
             of
             their
             hearts
             and
             lives
             from
             the
             world
             to
             God
             ,
             and
             from
             earth
             to
             heaven
             ,
             and
             from
             carnality
             to
             spirituality
             ,
             and
             from
             sin
             to
             holiness
             .
             And
             this
             fully
             assureth
             them
             ,
             that
             Christ
             ,
             who
             hath
             
               actually
               saved
               them
            
             ,
             is
             their
             Saviour
             ,
             and
             that
             he
             who
             maketh
             good
             all
             his
             undertaking
             ,
             is
             no
             deceiver
             ,
             and
             that
             God
             would
             not
             sanctifie
             his
             people
             in
             the
             world
             by
             a
             blasphemy
             ,
             a
             deceit
             and
             lie
             ,
             and
             that
             Christ
             who
             hath
             performed
             his
             promise
             in
             this
             ,
             which
             is
             his
             earnest
             ,
             will
             perform
             the
             rest
             .
             And
             withall
             the
             very
             love
             to
             God
             ,
             and
             Holiness
             ,
             and
             Heaven
             ,
             which
             is
             thus
             made
             their
             new
             nature
             by
             the
             Spirit
             of
             Christ
             ,
             will
             hold
             fast
             in
             the
             hour
             
             of
             temptation
             ,
             when
             reasoning
             otherwise
             is
             too
             weak
             .
             O
             what
             a
             blessed
             advantage
             have
             the
             sanctified
             against
             all
             temptations
             to
             unbelief
             :
             And
             how
             lamentably
             are
             ungodly
             Sensualists
             disadvantaged
             ,
             who
             have
             deprived
             themselves
             of
             this
             inherent
             testimony
             .
             If
             two
             men
             were
             born
             blinde
             ,
             and
             one
             of
             them
             had
             been
             cured
             ,
             and
             had
             been
             shewed
             the
             Candle-light
             and
             twilight
             ,
             how
             easie
             is
             it
             for
             him
             to
             believe
             his
             Physician
             ,
             if
             he
             promise
             also
             to
             shew
             him
             the
             Sun
             ?
             in
             comparison
             of
             what
             it
             is
             to
             the
             other
             who
             never
             saw
             the
             light
             ?
          
        
         
           
             CHAP.
             VIII
             .
             Of
             some
             other
             subservient
             and
             Collateral
             Arguments
             for
             the
             Christian
             Verity
             .
          
           
             HAving
             largely
             opened
             the
             great
             Evidence
             of
             the
             Christian
             Verity
             ,
             viz.
             The
             SPIRIT
             in
             its
             four
             wayes
             of
             testifying
             ,
             Accidentally
             ,
             Inherently
             ,
             Concomitantly
             ,
             and
             Subsequently
             ,
             I
             shall
             more
             briefly
             recite
             some
             other
             subservient
             Arguments
             ,
             which
             I
             finde
             most
             satisfactory
             to
             my
             own
             understanding
             .
          
           
             §
             .
             1.
             
             I.
             
               The
               natural
               evidence
               of
               the
               truth
               of
               the
               Scripture
               ,
               about
               the
               Creation
               of
               the
               World
               ,
               doth
               make
               it
               the
               more
               Credible
               to
               me
               in
               all
               things
               else
               .
            
          
           
             For
             that
             is
             a
             thing
             which
             none
             but
             God
             himself
             could
             reveal
             to
             us
             :
             For
             the
             Scripture
             telleth
             what
             was
             done
             ,
             before
             there
             was
             any
             man
             in
             being
             .
             And
             that
             this
             World
             is
             not
             eternal
             ,
             nor
             of
             any
             longer
             continuance
             ,
             is
             exceeding
             probable
             ,
             by
             the
             state
             of
             all
             things
             in
             it
             .
             1.
             
             Arts
             and
             Sciences
             are
             far
             from
             that
             maturity
             ,
             which
             a
             longer
             continuance
             ,
             or
             an
             Eternity
             would
             have
             produced
             .
             Guns
             and
             Printing
             are
             but
             lately
             found
             out
             :
             The
             body
             of
             man
             is
             not
             yet
             well
             Anatomized
             ;
             A
             Sellius
             his
             milkie
             Veines
             ,
             and
             Pecquets
             Receptacle
             of
             the
             Chyle
             ,
             and
             Bartholines
             Glandules
             ,
             and
             the
             
               Vasa
               Lymphatica
            
             ,
             are
             of
             late
             discovery
             :
             Galilaeus
             his
             Glasses
             ,
             and
             his
             four
             Medicaean
             Planets
             ,
             and
             the
             Lunary
             mutations
             of
             Venus
             ,
             and
             the
             strange
             either
             opacous
             parts
             and
             
             shape
             of
             Saturn
             ,
             or
             the
             proximity
             of
             two
             other
             Stars
             which
             mishape
             it
             to
             our
             sight
             ,
             the
             shadowy
             parts
             of
             the
             Moon
             ,
             &c.
             with
             the
             innumerable
             Stars
             in
             the
             
               Via
               Lactea
            
             ,
             &c.
             were
             all
             unknown
             to
             former
             ages
             .
             Gilberts
             magnetical
             discoveries
             (
             I
             speak
             not
             of
             those
             questionable
             Inferences
             which
             Campanella
             and
             others
             contradict
             )
             the
             nature
             of
             many
             Minerals
             and
             Plants
             ,
             the
             chief
             operations
             and
             effects
             of
             Chymistry
             ,
             abundance
             of
             secrets
             for
             the
             cure
             of
             many
             diseases
             ,
             even
             the
             most
             excellent
             medicaments
             ,
             are
             all
             of
             very
             late
             invention
             .
             Almost
             all
             Arts
             and
             Sciences
             are
             encreasing
             neerer
             towards
             Perfection
             .
             Ocular
             demonstrations
             by
             the
             Telescope
             ,
             and
             sensible
             experiments
             ,
             are
             daily
             multiplyed
             :
             Yea
             ,
             the
             World
             it self
             is
             not
             all
             discovered
             to
             any
             one
             part
             ;
             but
             a
             great
             part
             of
             it
             was
             but
             lately
             made
             known
             even
             to
             the
             Europeans
             ,
             whose
             knowledge
             is
             greatest
             ,
             by
             Columbus
             ,
             and
             
               Americus
               Vesputianus
            
             ;
             and
             it
             is
             not
             long
             since
             it
             was
             first
             measured
             by
             a
             Circumnavigation
             .
             If
             the
             World
             had
             been
             eternall
             ,
             or
             of
             much
             longer
             duration
             than
             the
             Scripture
             speaketh
             ,
             it
             is
             not
             credible
             that
             multiplyed
             experiences
             ,
             would
             not
             have
             brought
             it
             above
             that
             Infancy
             of
             knowledge
             in
             which
             it
             so
             long
             continued
             .
          
           
             Obj.
             
               Cursed
               Warrs
               by
               Fire
               and
               Depopulation
               ,
               consume
               all
               Antiquities
               ,
               and
               put
               the
               World
               still
               to
               begin
               anew
               .
            
          
           
             Answ
             .
             It
             doth
             indeed
             do
             much
             this
             way
             ;
             but
             it
             is
             not
             
               so
               much
            
             that
             Warre
             could
             do
             :
             For
             when
             it
             is
             in
             one
             Countrey
             ,
             others
             are
             free
             ,
             and
             some
             would
             fly
             ,
             or
             lie
             hid
             or
             survive
             ,
             who
             would
             preserve
             Arts
             and
             Sciences
             ,
             and
             be
             teachers
             of
             the
             rest
             .
             Who
             can
             think
             now
             that
             any
             Wars
             are
             like
             to
             make
             America
             ,
             or
             Galilaeus's
             Stars
             unknown
             again
             ?
             or
             any
             of
             the
             forenamed
             Inventions
             to
             be
             lost
             .
          
           
             2.
             
             Moreover
             ,
             it
             is
             strange
             ,
             if
             the
             World
             were
             eternall
             ,
             or
             much
             elder
             than
             Scripture
             speaketh
             ,
             that
             no
             part
             of
             the
             World
             should
             shew
             us
             any
             elder
             Monument
             of
             Antiquity
             ;
             no
             engraven
             Stones
             or
             Plates
             ;
             no
             Mausolus
             ,
             Pyramids
             ,
             or
             Pillars
             ;
             no
             Books
             ;
             no
             Chronological
             Tables
             ,
             no
             Histories
             or
             Genealogies
             ,
             or
             other
             Memorials
             and
             Records
             .
             I
             know
             to
             this
             also
             ,
             cursed
             Warrs
             may
             contribute
             much
             :
             But
             not
             
               so
               much
            
             ,
             as
             to
             leave
             nothing
             to
             inquisitive
             Successors
             .
          
           
             §
             .
             2.
             
             II.
             
               It
               greatly
               confirmeth
               my
               belief
               of
               the
               Holy
               Scriptures
               ,
               to
               finde
               by
               certain
               experience
               ,
               the
               Original
               and
               Vniversal
               
               pravity
               of
               mans
               nature
               ,
               how
               great
               it
               is
               ,
               and
               wherein
               it
               doth
               consist
               ;
               exactly
               agreeing
               with
               this
               Sacred
               Word
               ;
               when
               no
               others
               have
               made
               such
               a
               full
               discovery
               of
               it
               .
            
          
           
             This
             I
             have
             opened
             ,
             and
             proved
             before
             ;
             and
             he
             is
             a
             stranger
             to
             the
             World
             and
             to
             himself
             ,
             that
             seeth
             it
             not
             :
             Were
             it
             not
             lest
             I
             weary
             the
             Reader
             with
             length
             ,
             how
             fully
             and
             plainly
             could
             I
             manifest
             it
             ?
          
           
             §
             .
             3.
             
             III.
             
               The
               certain
               observation
               of
               the
               universal
               Spiritual
               Warre
               ,
               which
               hath
               been
               carryed
               on
               according
               to
               the
               first
               Gospel
               ,
               between
               the
               Woman's
               and
               the
               Serpent's
               seed
               ,
               doth
               much
               confirm
               me
               of
               the
               truth
               of
               the
               Scriptures
               .
            
          
           
             
             Such
             a
             contrariety
             there
             is
             ,
             even
             between
             Cain
             and
             Abel
             ,
             Children
             of
             the
             same
             Father
             ;
             such
             an
             implacable
             enmity
             throughout
             all
             the
             World
             ,
             in
             almost
             all
             wicked
             men
             against
             Godliness
             it self
             ,
             and
             those
             that
             sincerely
             love
             and
             follow
             it
             ;
             such
             a
             hatred
             in
             those
             that
             are
             Orthodoxly
             bred
             ,
             against
             the
             true
             power
             ,
             use
             and
             practice
             ,
             of
             the
             Religion
             which
             they
             themselves
             profess
             ;
             such
             a
             resolute
             resistance
             of
             all
             that
             is
             seriously
             good
             and
             holy
             ,
             and
             tendeth
             but
             to
             the
             saving
             of
             the
             resisters
             ;
             that
             it
             is
             but
             a
             publick
             visible
             acting
             of
             all
             those
             things
             which
             the
             Scripture
             speaketh
             of
             ;
             and
             a
             fulfilling
             them
             in
             all
             ages
             and
             places
             in
             the
             sight
             of
             all
             the
             World.
             Of
             which
             having
             treated
             largely
             in
             my
             Treatise
             against
             Infidelity
             ,
             of
             the
             sin
             against
             the
             Holy
             Ghost
             ,
             I
             referre
             you
             thither
             .
          
           
             §
             .
             4.
             
             IV.
             
               It
               much
               confirmeth
               me
               to
               finde
               that
               there
               is
               no
               other
               Religion
               professed
               in
               the
               World
               ,
               that
               an
               impartial
               rational
               man
               can
               rest
               in
               .
            
          
           
             That
             man
             is
             made
             for
             another
             life
             ,
             the
             light
             of
             Nature
             proveth
             to
             all
             men
             :
             And
             some
             way
             or
             other
             there
             must
             be
             opened
             to
             us
             to
             attain
             it
             :
             Mahometanisme
             I
             think
             not
             worthy
             a
             confutation
             .
             Judaisme
             must
             be
             much
             beholden
             to
             Christianity
             for
             its
             proofs
             ,
             and
             is
             but
             the
             introduction
             to
             it
             ,
             inclusively
             considered
             .
             The
             Heathens
             or
             meer
             Naturalists
             are
             so
             blinde
             ,
             so
             idolatrous
             ,
             so
             divided
             into
             innumerable
             sects
             ,
             so
             lost
             and
             bewildred
             in
             uncertainties
             ,
             and
             shew
             us
             so
             little
             holy
             fruit
             of
             their
             Theology
             ,
             that
             I
             can
             incline
             to
             no
             more
             than
             to
             take
             those
             natural
             Verities
             which
             they
             confess
             ,
             and
             which
             they
             cast
             among
             the
             rubbish
             of
             their
             fopperies
             and
             wickedness
             ,
             and
             to
             wipe
             them
             clean
             ,
             and
             take
             them
             
             for
             some
             part
             of
             my
             Religion
             .
             Christianity
             or
             nothing
             is
             the
             way
             .
          
           
             §
             .
             5.
             V.
             
               It
               much
               confirmeth
               me
               to
               observe
               ,
               that
               commonly
               the
               most
               true
               and
               serious
               Christians
               ,
               are
               the
               holyest
               and
               most
               honest
               ,
               righteous
               men
               ;
               and
               that
               the
               worse
               men
               are
               ,
               the
               greater
               enemies
               they
               are
               to
               true
               Christianity
               :
               And
               then
               to
               think
               ,
               how
               incredible
               it
               is
               that
               God
               should
               lead
               all
               the
               worst
               men
               into
               the
               truth
               ,
               and
               leave
               the
               best
               and
               godlyest
               in
               an
               error
               .
            
          
           
             In
             small
             matters
             ,
             or
             common
             secular
             things
             ,
             this
             were
             no
             wonder
             :
             But
             in
             the
             matter
             of
             Believing
             ,
             worshipping
             and
             pleasing
             God
             ,
             and
             saving
             of
             Souls
             ,
             it
             is
             not
             credible
             .
             As
             for
             the
             belief
             of
             a
             Life
             to
             come
             ,
             no
             men
             are
             so
             far
             from
             it
             as
             the
             vilest
             Whoremongers
             ,
             Drunkards
             ,
             perjured
             persons
             ,
             Murderers
             ,
             Oppressors
             ,
             Tyrants
             ,
             Thieves
             ,
             Rebels
             ,
             or
             if
             any
             other
             name
             can
             denote
             the
             worst
             of
             men
             :
             And
             none
             so
             much
             believe
             a
             Life
             to
             come
             as
             the
             most
             godly
             ,
             honest-hearted
             persons
             :
             And
             can
             a
             man
             that
             knoweth
             that
             there
             is
             a
             God
             ,
             believe
             that
             he
             will
             leave
             all
             good
             men
             in
             so
             great
             an
             error
             ,
             and
             rightly
             inform
             and
             guide
             all
             these
             Beasts
             ,
             or
             living
             walking
             images
             of
             the
             Devil
             .
             The
             same
             in
             a
             great
             measure
             is
             true
             of
             the
             friends
             and
             enemies
             of
             Christianity
             .
          
           
             §
             .
             6.
             
             VI.
             
               It
               hath
               been
               a
               great
               convincing
               argument
               with
               me
               ,
               against
               both
               Atheisme
               and
               Infidelity
               ,
               to
               observe
               the
               marvelous
               Providences
               of
               God
               ,
               for
               divers
               of
               his
               servants
               ,
               and
               the
               strange
               answer
               of
               Prayers
               ,
               which
               I
               my self
               ,
               and
               ordinarily
               other
               Christians
               have
               had
               .
            
          
           
             I
             have
             been
             and
             am
             as
             backward
             to
             ungrounded
             credulity
             about
             wonders
             ,
             as
             most
             men
             ,
             that
             will
             not
             strive
             against
             knowledge
             .
             But
             I
             have
             been
             oft
             convinced
             by
             great
             experience
             ,
             and
             testimonies
             which
             I
             believed
             equally
             with
             my
             eye-sight
             ,
             of
             such
             actions
             of
             God
             ,
             as
             I
             think
             would
             have
             convinced
             most
             ,
             that
             should
             know
             as
             much
             of
             them
             as
             I
             did
             .
             But
             few
             of
             them
             are
             fit
             to
             mention
             :
             For
             some
             of
             them
             so
             much
             concern
             my self
             ,
             that
             strangers
             may
             be
             tempted
             to
             think
             that
             they
             savour
             of
             self-esteem
             ;
             and
             some
             of
             them
             the
             factions
             and
             parties
             in
             these
             times
             ,
             will
             by
             their
             interest
             be
             engaged
             to
             distaste
             ;
             And
             some
             of
             them
             have
             been
             done
             on
             persons
             ,
             whose
             after
             scandalous
             Crimes
             have
             made
             me
             think
             it
             unfit
             to
             mention
             them
             ;
             lest
             I
             should
             seem
             to
             put
             honour
             on
             a
             scandalous
             sinner
             ,
             or
             seem
             to
             dishonour
             Gods
             Works
             
             
             
             
             
             by
             mentioning
             such
             an
             object
             of
             them
             :
             And
             I
             have
             much
             observed
             ,
             that
             whatever
             wonder
             I
             ever
             knew
             done
             ,
             in
             answer
             to
             Prayer
             ,
             or
             attestation
             of
             any
             good
             ,
             the
             Devil
             hath
             with
             marvellous
             subtilty
             ,
             endeavoured
             by
             some
             error
             or
             scandal
             of
             men
             ,
             to
             turn
             it
             all
             against
             Christ
             and
             to
             his
             own
             advantage
             .
             But
             yet
             God
             declareth
             the
             truth
             of
             his
             Promises
             ,
             by
             the
             deliverances
             of
             his
             Servants
             ,
             and
             the
             granting
             of
             prayers
             which
             are
             put
             up
             to
             him
             in
             the
             name
             of
             Christ
             .
             I
             will
             not
             dispute
             whether
             these
             actions
             shall
             be
             called
             Miracles
             ,
             or
             not
             :
             It
             is
             enough
             for
             my
             purpose
             ,
             if
             they
             be
             but
             attesting
             Providences
             .
             All
             Church-History
             telleth
             us
             of
             many
             such
             heretofore
             :
             how
             great
             things
             have
             been
             done
             ,
             and
             deliverances
             wrought
             upon
             Christians
             earnest
             Prayer
             to
             God.
             The
             success
             of
             the
             Thundering
             Legion
             in
             the
             Army
             of
             
               Marcus
               Aurelius
               Antoninus
            
             ,
             in
             Germany
             ,
             is
             commonly
             mentioned
             :
             You
             may
             see
             it
             in
             the
             Apolog.
             of
             
               Justin
               Martyr
            
             and
             Tertullian
             :
             See
             more
             in
             Pamelius's
             Notes
             on
             Tertull.
             N.
             64.
             
             Cyprian
             saith
             to
             Demetrius
             ,
             pag.
             328
             of
             the
             Christians
             casting
             out
             of
             Devils
             ,
             
               [
               O
               si
               audire
               velles
               &
               videre
               ,
               quando
               a
               nobis
               adjurantur
               &
               torqientur
               spiritalibus
               flagris
               ,
               &
               verborum
               tormentis
               de
               obsessis
               corporibus
               ejiciuntur
               ,
               quando
               ejulantes
               &
               gementes
               voce
               humanâ
               ,
               &
               potestate
               divinâ
               flagella
               &
               verbera
               sentientes
               ,
               venturum
               judicium
               confitentur
               .
               Veni
               &
               cognosce
               vera
               esse
               quae
               dicimus
               :
               &
               quia
               sic
               Deos
               colere
               te
               dicis
               ,
               vel
               ipsis
               quos
               colis
               ,
               crede
               :
               aut
               si
               volueris
               &
               ti●i
               credere
               ,
               de
               te
               ipso
               loquetur
               ,
               audiente
               te
               ,
               qui
               nunc
               tuum
               pectus
               obsedit
               .
               Videlis
               nos
               rogari
               ab
               eis
               quos
               tu
               rogas
               ,
               tamen
               ab
               eis
               quos
               tu
               adoras
               ;
               videbis
               sub
               manu
               nostra
               stare
               vinctos
               ,
               &
               tremere
               captivos
               ,
               quos
               tu
               suspicis
               &
               veneraris
               ut
               Dominos
               :
               certè
               vel
               sic
               confundi
               in
               istis
               erroribus
               tuis
               poteris
               ,
               cum
               conspexeris
               &
               audieris
               deos
               tuos
               ,
               quid
               sint
               ,
               interrogatione
               nostra
               statim
               prodere
               ,
            
             &c.
             
          
           
             But
             it
             were
             tedious
             to
             recite
             all
             that
             Antiquity
             telleth
             us
             of
             this
             kinde
             :
             Later
             times
             have
             their
             testimonies
             also
             :
             Bayname
             could
             tell
             the
             Papists
             ,
             that
             burned
             him
             ,
             in
             the
             midst
             of
             his
             flames
             ,
             
               [
               Lo
               ,
               ye
               Papists
               ,
               here
               is
               a
               Miracle
               :
               I
               feel
               no
               more
               pain
               in
               this
               fire
               than
               in
               a
               bed
               of
               Down
               ;
               it
               is
               as
               sweet
               to
               me
               as
               a
               bed
               of
               Roses
               ]
               .
            
             Bishop
             Farrar
             could
             say
             ,
             when
             he
             went
             to
             the
             fire
             
               [
               If
               I
               stirre
               in
               the
               fire
               ,
               believe
               not
               my
               doctrine
               ]
            
             ;
             and
             accordingly
             remain'd
             unmoved
             :
             Many
             more
             you
             may
             see
             in
             Martyrologies
             and
             Church-history
             .
             It
             was
             
             the
             mercifull
             Providence
             of
             God
             to
             Mris.
             Honywood
             ,
             
             who
             in
             her
             passionate
             self-accusations
             ,
             when
             the
             Minister
             was
             perswading
             her
             of
             the
             pardon
             of
             her
             sin
             ,
             threw
             the
             glass
             which
             was
             in
             her
             hand
             up
             to
             the
             wall
             ,
             saying
             ,
             she
             was
             as
             certainly
             an
             hypocrite
             ,
             as
             that
             glass
             would
             break
             ;
             and
             it
             fell
             to
             the
             ground
             ,
             and
             remained
             unbroken
             .
             They
             were
             convincing
             Providences
             which
             God
             exercised
             on
             the
             leading
             women
             of
             the
             Familistical
             Sect
             which
             troubled
             New-England
             :
             when
             one
             of
             them
             ,
             Mris.
             Dyer
             ,
             brought
             forth
             a
             Monster
             that
             had
             the
             parts
             of
             Man
             ,
             Beast
             ,
             Birds
             and
             Fishes
             ;
             and
             the
             other
             their
             Prophetess
             ,
             Mris.
             Hutchinson
             ,
             brought
             forth
             about
             thirty
             mishapen
             lumps
             or
             births
             at
             once
             ;
             and
             thereby
             the
             Land
             was
             awakened
             ,
             and
             delivered
             from
             the
             danger
             *
             .
          
           
           
             My
             own
             deliverances
             by
             prayer
             (
             because
             they
             were
             my
             own
             )
             I
             think
             not
             fit
             here
             to
             express
             :
             Nor
             many
             other
             persons
             that
             were
             familiar
             with
             me
             ,
             some
             yet
             living
             ,
             and
             some
             dead
             :
             Nor
             would
             I
             mention
             such
             small
             things
             as
             corporal
             deliverances
             and
             cures
             ,
             but
             only
             because
             they
             are
             matters
             of
             sense
             ,
             and
             somewhat
             unusual
             ,
             and
             not
             as
             supposing
             them
             the
             great
             matters
             which
             Christians
             have
             to
             look
             after
             or
             expect
             in
             answer
             to
             their
             prayers
             :
             they
             are
             far
             greater
             things
             which
             prayer
             brings
             to
             all
             true
             Christians
             :
             the
             strength
             of
             the
             Spirit
             against
             temptations
             ,
             the
             mortification
             of
             those
             sins
             ,
             which
             nature
             ,
             constitution
             ,
             temperature
             ,
             custom
             and
             interest
             ,
             would
             most
             strongly
             draw
             them
             to
             ;
             the
             special
             assistances
             of
             God
             in
             duty
             ,
             the
             information
             of
             the
             mind
             ,
             by
             a
             light
             which
             sheweth
             the
             evidence
             of
             truth
             in
             a
             special
             clearness
             ;
             the
             resolution
             of
             doubts
             ;
             the
             conquest
             of
             passions
             ;
             the
             elevation
             of
             the
             soul
             in
             divine
             love
             and
             praises
             ;
             the
             joy
             of
             the
             holy
             Ghost
             ,
             and
             comfortable
             thoughts
             of
             the
             coming
             of
             Christ
             ,
             and
             our
             endless
             blessedness
             with
             God
             in
             Heaven
             .
             These
             are
             the
             Answers
             of
             Prayer
             ,
             which
             are
             the
             fulfilling
             of
             the
             promises
             of
             Christ
             ,
             and
             which
             are
             of
             greater
             moment
             than
             Miracles
             ;
             of
             which
             we
             have
             ordinary
             experience
             .
          
           
             §
             .
             7.
             
             VII
             .
             
               It
               confirmeth
               my
               belief
               of
               the
               Gospel
               ,
               to
               observe
               the
               connaturality
               and
               suitableness
               which
               it
               hath
               to
               the
               best
               &
               holiest
               souls
               :
               that
               by
               how
               much
               the
               better
               ,
               in
               true
               honesty
               ,
               and
               charity
               ,
               and
               heavenliness
               any
               man
               is
               ,
               by
               so
               much
               the
               more
               is
               the
               Gospel
               beloved
               ,
               pleasant
               ,
               and
               suitable
               to
               him
               ;
               as
               humane
               food
               is
               to
               humane
               nature
               .
            
          
           
             My
             much
             converse
             in
             the
             world
             ,
             with
             men
             of
             all
             sorts
             ,
             but
             most
             with
             the
             persons
             now
             described
             ,
             hath
             given
             me
             opportunity
             to
             be
             fully
             assured
             of
             the
             truth
             of
             this
             experiment
             ,
             beyond
             all
             doubt
             .
             And
             that
             which
             is
             the
             
               best
               in
               man
            
             ,
             is
             certainly
             of
             God
             :
             and
             therefore
             that
             which
             is
             suitable
             and
             connatural
             to
             the
             best
             in
             man
             ,
             must
             be
             of
             God
             also
             .
          
           
             §
             .
             8.
             
             VIII
             .
             
               It
               confirmeth
               my
               belief
               of
               the
               Gospel
               ,
               to
               find
               it
               so
               very
               suitable
               to
               the
               worlds
               diseases
               ,
               necessities
               and
               business
               ;
               to
               reconcile
               them
               to
               God
               ,
               and
               fill
               them
               with
               love
               and
               heavenly
               mindedness
               ;
               which
               other
               Religions
               do
               meddle
               with
               so
               little
               ,
               and
               superficially
               ,
               and
               ineffectually
               .
            
          
           
             §
             .
             9.
             
             IX
             .
             The
             matter
             
               of
               the
               Gospel
               is
               so
               holy
               and
               spiritual
               ,
               and
               against
               all
               sin
               ,
               and
               evil
               spirits
               ,
               that
               it
               is
               incredible
               that
               evil
               spirits
               ,
               or
               very
               bad
               men
               ,
               should
               be
               the
               inventers
               of
               it
               :
               And
               yet
               
               to
               forge
               so
               many
               miracles
               and
               matters
               of
               fact
               ,
               and
               call
               a
               man
            
             God
             ,
             
               and
               to
               perplex
               the
               world
               with
               needless
               delusory
               strictnesses
               ,
               and
               to
               father
               all
               this
               on
               God
               himself
               ,
               would
               have
               been
               a
               villany
               so
               transcendent
               ,
               that
               none
               but
               men
               extremely
               bad
               could
               do
               it
               .
               Therefore
               it
               must
               needs
               be
               the
               design
               of
               Heaven
               ,
               and
               not
               of
               Men.
               
            
          
           
             §
             .
             10.
             X.
             
               When
               I
               deeply
               consider
               the
               evidence
               of
               verity
               in
               the
               Gospel
               ,
               it
               hath
               as
               much
               to
               convince
               me
               ,
               as
               I
               could
               have
               chosen
               or
               desired
               .
            
          
           
             §
             .
             11.
             1.
             
             
               If
               I
               had
               been
               put
               myself
               to
               choose
               by
               what
               means
               God
               should
               open
               to
               man
               the
               things
               of
               the
               unseen
               world
               ,
               I
               could
               have
               desired
               no
               more
               than
               that
               a
               messenger
               might
               come
               to
               us
               from
               heaven
               to
               tell
               it
               us
               ;
               unless
               we
               had
               either
               sight
               and
               sense
               ,
               or
               immediate
               vision
               and
               fruition
               .
            
          
           
             And
             I
             am
             fully
             satisfied
             ,
             1.
             
             That
             spiritual
             things
             are
             invisible
             ,
             and
             are
             no
             objects
             of
             corporeal
             sense
             .
             2.
             
             That
             it
             is
             not
             meet
             and
             honourable
             to
             God's
             Wisdom
             and
             Justice
             ,
             to
             govern
             rational
             free
             Agents
             
               in
               via
            
             ,
             by
             sight
             and
             sense
             .
             It
             would
             be
             no
             trial
             ,
             or
             thanks
             to
             the
             most
             sensual
             wretch
             ,
             to
             forbear
             his
             sin
             ,
             if
             Heaven
             and
             Hell
             were
             open
             to
             his
             sight
             .
             3.
             
             That
             
               spiritual
               vision
            
             ,
             and
             fruition
             is
             our
             state
             
               in
               patriâ
            
             ;
             our
             end
             and
             perfection
             ,
             and
             not
             fit
             for
             the
             state
             of
             trial
             and
             travellers
             in
             the
             way
             .
          
           
             §
             .
             12.
             2.
             
             
               If
               I
               had
               been
               to
               choose
            
             who
             
               this
               Messenger
               should
               be
               ,
               I
               could
               have
               preferred
               none
               before
               him
               ,
               who
               is
               the
               very
               Wisdom
               ,
               Truth
               ,
               and
               Word
               of
               God.
               
            
          
           
             Had
             it
             been
             but
             an
             Angel
             ,
             I
             might
             have
             thought
             that
             his
             Indefectibility
             and
             Veracity
             is
             uncertain
             to
             mankind
             on
             earth
             :
             but
             Wisdom
             and
             Truth
             it self
             can
             never
             lie
             .
          
           
             §
             .
             13.
             3.
             
             
               If
               I
               had
               been
               to
               choose
               in
            
             what
             way
             
               this
               Messenger
               should
               converse
               with
               man
               ,
               as
               an
               effectual
               and
               suitable
               Teacher
               of
               these
               Mysteries
               ,
               and
               how
               the
               work
               of
               Mediation
               between
               God
               and
               man
               should
               be
               performed
               ,
               I
               could
               have
               desired
               no
               fitter
               way
               than
               that
               he
               should
               assume
               our
               nature
               ,
               and
               in
               that
               nature
               familiarly
               instruct
               us
               ,
               and
               be
               our
               example
               ,
               and
               our
               High
               Priest
               toward
               God
               ,
               by
               his
               Merit
               ,
               Sacrifice
               and
               Intercession
               .
            
          
           
             §
             .
             14.
             4.
             
             
               Had
               I
               been
               to
               choose
               what
               way
               he
               should
            
             prove
             his
             Message
             to
             be
             of
             God
             ,
             
               I
               could
               not
               have
               chosen
               a
               more
               satisfying
               way
               than
               that
               of
               Prophecy
               ,
               Sanctity
               ,
               and
               open
               numerous
               and
               uncontrouled
               Miracles
               ,
               with
               his
               own
               Resurrection
               and
               Ascension
               ,
               and
               giving
               the
               holy
               Ghost
               to
               be
               his
               Advocate
               and
               Witness
               continually
               to
               the
               world
               .
            
          
           
           
             §
             .
             15.
             5.
             
             
               I
               could
               not
               have
               expected
               that
               these
            
             Miracles
             
               should
               be
               done
               in
               the
               sight
               of
               all
               the
               persons
               in
               the
               world
               ,
               in
               every
               place
               and
               age
               ,
               (
               for
               then
               they
               would
               be
               but
               as
               common
               works
               )
               but
               rather
               before
               such
               chosen
               Witnesses
               ,
               as
               were
               fit
               to
               communicate
               them
               to
               others
               .
            
          
           
             §
             .
             16.
             6.
             
             
               Nor
               could
               I
               have
               chosen
               a
               fitter
               way
               for
               such
               Witnesses
               to
               confirm
               their
               testimony
               by
               ,
               than
               by
               the
               same
               Spirit
               of
               holiness
               and
               power
               ,
               and
               by
               such
               a
               stream
               of
               Miracles
               as
               the
               Apostles
               wrought
               ,
               and
               such
               success
               in
               the
               actual
               renovation
               of
               their
               followers
               .
            
          
           
             §
             .
             17.
             7.
             
             
               Nor
               could
               I
               well
               have
               chosen
               a
               more
               meet
               and
               convincing
               way
               of
               History
               or
               Tradition
               ,
               to
               convey
               down
               all
               these
               things
               to
               us
               ,
               than
               that
               before
               described
               ,
               which
               hath
               been
               used
               by
               God.
               
            
          
           
             §
             .
             18.
             8.
             
             
               Nor
               could
               I
               have
               chosen
               any
               one
               standing
               Seal
               and
               Witness
               of
               Christ
               ,
               so
               fit
               for
               all
               persons
               ,
               learned
               and
               unlearned
               ,
               and
               to
               endure
               through
               all
               generations
               ,
               as
               is
               the
               actual
               saving
               of
               men
               ,
               by
               the
               real
               renovation
               of
               their
               hearts
               and
               lives
               by
               the
               holy
               Spirit
               ,
               reclaiming
               them
               from
               selfishness
               ,
               sensuality
               ,
               worldliness
               ,
               and
               other
               sin
               ,
               and
               bringing
               them
               up
               to
               the
               Image
               of
               God's
               holiness
               ,
               in
               love
               and
               heavenliness
               ;
               which
               is
               the
               continued
               work
               of
               Christ
               .
            
          
           
             So
             that
             when
             God
             hath
             done
             all
             things
             so
             ,
             as
             my
             very
             reason
             is
             constrained
             to
             acknowledge
             best
             ,
             what
             should
             I
             desire
             more
             ?
             I
             confess
             I
             feel
             still
             ,
             that
             my
             nature
             would
             fain
             be
             satisfied
             by
             the
             way
             of
             sight
             and
             sense
             .
             Could
             I
             see
             heaven
             and
             hell
             ,
             I
             think
             it
             would
             most
             effectually
             end
             all
             doubts
             :
             But
             my
             Reason
             is
             satisfied
             ,
             that
             it
             is
             a
             thing
             unmeet
             ,
             and
             utterly
             unsuitable
             to
             a
             world
             ,
             that
             must
             be
             morally
             governed
             and
             conducted
             to
             their
             end
             .
          
           
             §
             .
             19.
             
             XI
             .
             
               The
               temptations
               of
               Satan
               ,
               by
               which
               he
               would
               hinder
               us
               from
               faith
               ,
               love
               and
               obedience
               ,
               are
               so
               palpable
               ,
               malicious
               and
               importunate
               ,
               that
               they
               do
               much
               to
               confirm
               me
               of
               the
               truth
               and
               goodness
               of
               that
               word
               and
               way
               ,
               which
               he
               so
               much
               resisteth
               .
            
          
           
             I
             think
             that
             there
             are
             few
             men
             ,
             good
             or
             bad
             ,
             if
             they
             will
             observe
             both
             the
             inward
             suggestions
             with
             which
             they
             are
             oft
             solicited
             ,
             for
             matter
             ,
             manner
             and
             season
             ,
             and
             the
             outward
             impediments
             to
             every
             good
             work
             ,
             and
             invitations
             to
             evil
             ,
             which
             they
             meet
             with
             in
             their
             conversations
             ,
             but
             may
             be
             
             convinced
             that
             there
             are
             malicious
             spirits
             ,
             who
             are
             enemies
             to
             Christ
             and
             us
             ,
             and
             continually
             by
             temptations
             fight
             against
             him
             .
          
           
             §
             .
             20.
             
             XII
             .
             
               The
               Devils
               contracts
               with
               Witches
            
             ,
             
             
               opposing
               Christ
               ,
               and
               engaging
               them
               to
               renounce
               their
               Baptism
               ,
               and
               to
               forsake
               his
               ways
               ,
               is
               some
               confirmation
               of
               the
               Christian
               verity
               .
            
          
           
             That
             Witches
             really
             there
             are
             ,
             as
             I
             said
             before
             ,
             he
             that
             will
             read
             Remigius
             and
             Bodin
             only
             may
             be
             satisfied
             ;
             as
             also
             the
             
               Malleus
               maleficorum
               Danaeus
               ,
               &c.
            
             and
             the
             numerous
             instances
             in
             Suffolk
             and
             Essex
             about
             21
             years
             ago
             ,
             may
             further
             satisfie
             them
             .
             And
             that
             the
             Devil
             draweth
             them
             to
             such
             renunciations
             of
             the
             Covenant
             and
             Ordinances
             of
             Christ
             ,
             the
             many
             Histories
             of
             it
             are
             full
             proof
             .
          
           
             §
             .
             21.
             
             XIII
             .
             
               Though
               many
               such
               reports
               are
               fabulous
               and
               delusory
               ,
               yet
               there
               have
               been
               certainly
               proved
               in
               all
               ages
               ,
               such
               Apparitions
               ,
               as
               either
               by
               opposition
               or
               defence
               have
               born
               some
               testimony
               to
               the
               Christian
               faith
               .
            
          
           
             Of
             both
             these
             last
             ,
             see
             what
             I
             have
             written
             in
             my
             Treat
             .
             of
             Infidelity
             ,
             and
             in
             the
             
               Saints
               Rest
               ,
               Part
            
             2.
             
             And
             read
             
               Lavater
               de
               Spectris
               ,
               &
               Zanchius
               ,
               tom
               .
            
             3.
             lib.
             4
             cap.
             10.
             and
             cap.
             20.
             
             
               Daelrio
               ,
               &c.
            
             And
             what
             I
             said
             before
             ,
             especially
             the
             Narrative
             called
             ,
             
               The
               Devil
               of
               Mascon
            
             ,
             and
             Dr.
             Moor
             of
             Atheism
             .
          
           
             §
             .
             22.
             
             XIV
             .
             
               The
               speeches
               and
               actions
               of
               persons
               possessed
               by
               the
               Devil
               ,
               usually
               raging
               blasphemously
               against
               Christ
               ,
               doth
               somewhat
               confirm
               the
               Christian
               verity
               .
            
          
           
             That
             there
             are
             and
             have
             been
             many
             such
             ,
             there
             hath
             been
             unquestionable
             evidence
             .
             See
             my
             
               Saints
               Rest
               ,
               part
            
             2.
             page
             258
             ,
             
               &c.
               Zanchius
               ,
               tom
            
             .
             3.
             lib.
             4.
             cap.
             10.
             page
             288.
             
             
               Forestus
               de
               Venenis
               ,
               observ
            
             .
             8.
             
               in
               Schol.
               Pet.
               Mart.
               Loc.
               Com.
               Clas
               .
            
             1.
             cap.
             9.
             
             
               Fernel
               .
               de
               abdit
               .
               rerum
               causis
               ,
               lib.
            
             2.
             cap.
             16.
             
             
               Platerus
               observ
               .
               pag.
            
             20.
             
               de
               stupore
               Doemon
               .
               &c.
               Tertul.
               Apol.
               cap.
            
             23.
             
             
               Cyprian
               .
               Epis
               .
               ad
               Demetrium
               .
               Origen
               .
               in
               Matth.
            
             17.
             
             
               Augustin
               .
               de
               Divinat
               .
               Doemon
               .
               &c.
               
            
          
           
             §
             .
             23.
             
             XV.
             
               Lastly
               ,
               the
               testimony
               of
               the
               enemies
               of
               Christianity
               is
               some
               encouragement
               to
               faith
               .
            
          
           
             What
             conjectures
             there
             be
             ,
             
             that
             Pythagoras
             had
             his
             knowledge
             from
             the
             Jews
             ,
             and
             Plato
             was
             not
             a
             stranger
             to
             Moses's
             writings
             ,
             hath
             been
             shewed
             by
             many
             .
             How
             plain
             it
             is
             ,
             that
             the
             wiser
             and
             better
             any
             Heathens
             have
             been
             ,
             the
             nearer
             they
             have
             come
             in
             their
             doctrines
             to
             that
             of
             Jesus
             Christ
             .
             I
             need
             
             not
             say
             much
             to
             convince
             the
             considerate
             ,
             
             that
             are
             men
             of
             reading
             .
             How
             the
             Jews
             were
             convinced
             of
             the
             miracles
             of
             Christ
             ,
             and
             fled
             to
             the
             accusation
             of
             Christ
             as
             a
             Magician
             ,
             is
             already
             shewed
             .
             The
             wisest
             and
             best
             of
             the
             Roman
             Emperours
             favoured
             them
             .
             
               Dion
               Cassius
            
             in
             the
             life
             of
             
               Nerva
               Cocceius
               ,
               page
            
             1.
             saith
             ,
             [
             
               Caeterum
               Nerva
               omnes
               qui
               impietatis
               in
               Deos
               rei
               fuerant
               ,
               eos
               absolvi
               voluit
               :
               exules
               in
               patriam
               reduxit
               :
            
             (
             These
             that
             were
             called
             
               Impietatis
               rei
            
             ,
             were
             the
             Jews
             and
             Christians
             who
             refused
             to
             sacrifice
             to
             Idols
             )
             And
             he
             addeth
             ,
             
               [
               Et
               ne
               servi
               de
               caetero
               dominos
               criminarentur
               ,
               edicto
               vetuit
               ,
               neve
               liceret
               aut
               impietatis
               ,
               aut
               Judaicae
               sectae
               quemquam
               dehinc
               insimulari
               .
               ]
            
             It
             seemeth
             by
             this
             ,
             that
             when
             displeased
             servants
             would
             be
             revenged
             on
             their
             masters
             ,
             they
             used
             to
             accuse
             them
             of
             Christianity
             or
             Judaism
             .
          
           
             
             Trajan
             did
             something
             against
             the
             Christians
             ,
             being
             provoked
             by
             the
             Jews
             ,
             who
             (
             saith
             
               Dion
               Cassius
               in
               vita
               Trajani
            
             )
             did
             make
             one
             Andrew
             their
             Captain
             ,
             and
             about
             Cyrene
             murdered
             of
             Greeks
             and
             Romans
             above
             two
             hundred
             thousand
             men
             .
             But
             upon
             Pliny's
             information
             of
             the
             Christians
             innocency
             and
             unjust
             sufferings
             ,
             their
             persecutions
             were
             moderated
             .
          
           
             Adrian
             also
             was
             exasperated
             by
             the
             Jews
             ,
             who
             as
             
               Ael
               .
               Spartianus
            
             saith
             in
             Adrian
             :
             
             
               Moverunt
               bellum
               ,
               quod
               vetebantur
               mutilare
               genitalia
               :
            
             (
             And
             the
             Christians
             were
             taken
             for
             a
             sort
             of
             Jews
             ,
             and
             so
             suffered
             often
             for
             their
             faults
             :
             )
             But
             
               Serennius
               Granianus
               Legatus
            
             ,
             a
             Roman
             Noble-man
             ,
             writing
             to
             Adrian
             how
             unjust
             it
             was
             upon
             vulgar
             clamour
             to
             kill
             innocent
             Christians
             ,
             only
             for
             their
             Religion
             :
             Adrian
             wrote
             to
             
               Minutius
               Fundanus
            
             ,
             Proconsul
             of
             Asia
             ,
             that
             no
             Christian
             should
             suffer
             but
             for
             proved
             crimes
             .
             
               Euseb
               .
               Hist
               .
               lib.
            
             4.
             
          
           
           
             Lampridius
             in
             
               Alexand.
               Sever.
            
             saith
             ,
             [
             
               Quod
               (
               viz.
               Templum
               Christo
               facere
               )
               &
               Adrianus
               cogitasse
               fertur
               ;
               qui
               Templa
               in
               omnibus
               civitatibus
               sine
               simulachris
               j●ssit
               fieri
               :
               quae
               hodie
               idcirco
               ,
               quia
               non
               habent
               numina
               ,
               dicuntur
               Adriani
               ;
               quae
               ille
               ad
               hoc
               parasse
               dicebatur
               :
               sed
               prohibitus
               est
               ab
               his
               ,
               qui
               consulentes
               sacra
               repererant
               ,
               omnes
               Christianos
               futuros
               ,
               si
               id
               optato
               evenisset
               ,
               &
               templa
               reliqua
               deserenda
               .
            
          
           
             Lucian
             honoureth
             the
             Christians
             ,
             while
             he
             derideth
             them
             for
             their
             sufferings
             and
             faith
             ;
             saying
             ,
             [
             
               Persuaserunt
               sibi
               infoelices
               Christiani
               ,
               se
               immortalitate
               fruituros
               ,
               perpetuoque
               victuros
               esse
               :
               ideo
               &
               mortem
               magno
               contemnunt
               animo
               :
               ac
               non
               pauci
               sua
               sponte
               semetipsos
               occidendos
               offerunt
               :
               Postquam
               vero
               semel
               à
               nobis
               d●sciverunt
               ,
               Graecorum
               Deos
               constanter
               abnegant
               ,
               &c.
               
            
          
           
             When
             Adrian
             had
             found
             how
             the
             Christians
             differed
             from
             the
             Jews
             ,
             and
             had
             suffered
             by
             Barchochebas
             ,
             because
             they
             would
             not
             joyn
             in
             the
             Rebellion
             ,
             when
             he
             had
             ended
             the
             war
             ,
             he
             gave
             Jerusalem
             to
             the
             Christians
             and
             others
             to
             inhabit
             ,
             saith
             Euseb
             .
          
           
             
               Antoninus
               Pius
            
             published
             this
             Edict
             for
             the
             Christians
             ,
             [
             
               Si
               quisquam
               cuiquam
               Christiano
               ,
               quia
               Christianus
               sit
               ,
               pergat
               molestiae
               quicquam
               aut
               criminis
               inferre
               ,
               ille
               cui
               crimen
               illatum
               erit
               ,
               etiamsi
               Christianus
               reipsa
               deprehensus
               sit
               ,
               absolvatur
               :
               qui
               autem
               illum
               accusaverat
               ,
               justum
               debitumque
               supplicium
               subeat
               .
            
             Adding
             a
             Decree
             of
             Adrian's
             ,
             thus
             :
             [
             
               Pro
               quibus
               hominibus
               &
               alii
               provinciarum
               Praesides
               ,
               jam
               ante
               Divo
               Patri
               meo
               scripserunt
               ;
               Quibus
               ille
               rescripsit
               ,
               nequid
               interturbarent
               hoc
               genus
               hominum
               nisi
               qui
               convicti
               essent
               tentasse
               quippiam
               contra
               Rempublicam
               .
            
             Euseb
             .
             Hist
             .
             l.
             4.
             
          
           
             And
             though
             under
             that
             excellent
             Prince
             ,
             
               Antoninus
               Philosophus
            
             ,
             some
             persecution
             was
             raised
             ,
             it
             was
             mostly
             by
             Officers
             ,
             at
             a
             great
             distance
             ,
             in
             France
             ,
             &c.
             yet
             all
             was
             staid
             ,
             and
             favour
             shewed
             them
             ,
             upon
             the
             miraculous
             relief
             of
             the
             Army
             by
             rain
             ,
             upon
             the
             Christian
             Souldiers
             prayers
             ,
             (
             called
             
               Legio
               Fulminatrix
            
             )
             when
             they
             were
             in
             war
             with
             the
             Quadi
             :
             of
             which
             see
             
               Jul.
               Capitolin
               .
               Dion
               Cass
               .
               Tertul.
               Apolog.
               Euseb
               .
               lib.
            
             5.
             
             
               Orosium
               ,
               &c.
            
             His
             Letters
             to
             the
             Senate
             are
             these
             :
             [
             
               Credibile
               est
               Christianos
               ,
               licet
               eos
               impios
               existimemus
               ,
               Deum
               pro
               munimento
               habere
               in
               pectore
               :
               simul
               enim
               atque
               humi
               sese
               abjecerunt
               ,
               &
               preces
               fuderunt
               ▪
               ad
               ignotum
               mihi
               Deum
               ,
               statim
               è
               coelo
               pluvia
               delapsa
               est
               ,
               in
               nos
               quidem
               frigidissima
               ,
               in
               nostros
               
               vero
               hostes
               grando
               &
               fulmina
               :
               eorumque
               orationibus
               &
               precibus
               statim
               Deus
               praesto
               fuit
               ,
               qui
               neque
               vinci
               neque
               expugnari
               potest
               .
               Quamobrem
               concedamus
               talibus
               ,
               ut
               sint
               Christiani
               ,
               ne
               quae
               tela
               ejus
               generis
               contra
               nos
               petant
               &
               impetrent
               .
            
          
           
             After
             this
             Emperour
             ,
             a
             company
             of
             Beasts
             successively
             followed
             ;
             yet
             most
             of
             them
             were
             restrained
             from
             great
             persecutions
             :
             Commodus
             was
             restrained
             by
             Martia
             ,
             a
             friend
             to
             the
             Christians
             as
             
               Dio
               Cass
            
             .
             writeth
             ;
             and
             others
             by
             other
             means
             .
             And
             the
             Christians
             often
             tendred
             their
             Apologies
             :
             among
             whom
             Apollonius
             ,
             a
             Senator
             ,
             in
             the
             reign
             of
             Commodus
             ,
             offered
             a
             book
             for
             Christianity
             ,
             and
             was
             beheaded
             ;
             
               Euseb
               .
               lib.
            
             5.
             
             But
             of
             all
             the
             Emperours
             that
             were
             from
             Augustus
             to
             Constantine
             ,
             there
             were
             but
             ten
             that
             persecuted
             the
             Christians
             ,
             of
             whom
             ,
             those
             that
             I
             have
             mentioned
             ,
             who
             reversed
             their
             Decrees
             ,
             or
             restrained
             the
             persecutors
             ,
             were
             a
             part
             .
          
           
             
               Septim
               .
               Severus
            
             forbad
             any
             to
             become
             Christians
             :
             but
             what
             judgments
             did
             fall
             upon
             divers
             of
             his
             Presidents
             ,
             who
             persecuted
             the
             Christians
             ,
             and
             what
             convictions
             some
             of
             them
             had
             by
             Miracles
             ,
             is
             worth
             the
             reading
             in
             
               Tertullian
               ad
               Scapul
            
             .
          
           
             
               Alexander
               Severus
            
             ,
             the
             most
             excellent
             of
             all
             the
             Heathen
             Emperours
             ,
             (
             not
             excepting
             
               Antoninus
               Philos
            
             .
             )
             was
             guided
             by
             the
             renowned
             Vlpian
             ,
             and
             his
             mother
             Mammea
             ,
             (
             supposed
             a
             Christian
             :
             )
             of
             him
             ,
             saith
             Lampridius
             ,
             [
             
               Judaeis
               privilegia
               reservavit
               :
               Christianos
               esse
               passus
               est
               :
            
             Yea
             ,
             in
             the
             mornings
             he
             went
             to
             prayer
             
               in
               lacario
               suo
               ,
               in
               quo
               &
               divos
               principes
               ,
               sed
               optimos
               electos
               ,
               &
               animas
               sanctiores
               ,
               in
               queis
               &
               Apollonium
               ;
               &
               quantum
               scriptor
               suorum
               temporum
               dicit
               ,
            
             Christum
             ,
             Abraham
             ,
             &
             Orpheum
             ,
             
               &
               hujusmodi
               Deos
               habebat
            
             .
             ]
             Yea
             ,
             saith
             the
             same
             Lampridius
             ,
             [
             
               Christo
               templum
               facere
               voluit
               ,
               eumque
               inter
               Deos
               recipere
               :
               Quod
               &
            
             Adrianus
             
               cogitasse
               fertur
            
             ,
             ]
             —
             
               &c.
               ut
               ante
            
             .
             —
             And
             after
             —
             
               [
               Cum
               Christiani
               quendam
               locum
               ,
               qui
               publicus
               fuerat
               ,
               occupassent
               ;
               contra
               ,
               popinarii
               dicerent
               sibi
               eum
               deberi
               ;
               rescripsit
               ,
               melius
               esse
               ut
               quomodocunque
               illic
               Deus
               colatur
               ;
               quàm
               popinariis
               dedatur
               .
               ]
            
             The
             great
             strictness
             of
             the
             Christian
             Churches
             in
             the
             election
             of
             their
             Pastors
             ,
             he
             made
             his
             example
             in
             the
             choice
             of
             his
             Officers
             :
             
               [
               Dicebatque
               grave
               esse
               ,
               cum
               id
               Christiani
               &
               Judaei
               facerent
               in
               praedicandis
               sacerdotibus
               qui
               ordinandi
               sunt
               ,
               non
               fieri
               in
               provinciarum
               rectoribus
               ,
               quibus
               fortunae
               hominum
               committuntur
               &
               capita
               .
               ]
            
             That
             is
             ,
             
               [
               Nomina
               eorum
               proponebat
               ,
               hortans
               populum
               ,
               siquis
               
               quid
               haberet
               criminis
               ,
               probaret
               manifestis
               rebus
               ;
               si
               non
               probaret
               ,
               poenam
               subire
               capitis
               .
               ]
            
             He
             made
             a
             saying
             of
             Christ
             his
             Motto
             ,
             saith
             
               Lamprid.
               [
               Clamabatque
               saepius
               quod
               à
               quibusdam
               sive
               Judaeis
               sive
               Christianis
               audierat
               ,
               &
               tenebat
               ;
               idque
               per
               praeconem
               cum
               aliquem
               emendaret
               ,
               dici
               jubebat
               ,
               QVOD
               TIBI
               NON
               VIS
               ,
               ALTERI
               NE
               FECERIS
               :
               Quam
               sententiam
               usque
               adeo
               dilexit
               ,
               ut
               &
               in
               palatio
               ,
               &
               in
               publicis
               operibus
               ,
               praescribi
               juberet
               .
               ]
            
             Thus
             you
             see
             what
             opinion
             the
             best
             Roman
             Heathen
             Emperours
             had
             of
             Christ
             and
             the
             Christians
             :
             Paul
             had
             liberty
             in
             Rome
             to
             preach
             in
             his
             hired
             house
             to
             any
             that
             would
             come
             and
             hear
             him
             ,
             Act.
             28.31
             .
             
               no
               man
               forbidding
               him
            
             .
             And
             those
             Emperours
             that
             did
             persecute
             Christianity
             ,
             were
             either
             such
             Beasts
             as
             Nero
             ,
             or
             at
             best
             such
             as
             never
             understood
             the
             reason
             of
             that
             Religion
             ,
             but
             persecuted
             they
             knew
             not
             what
             .
             And
             it
             was
             not
             so
             much
             for
             the
             positive
             parts
             of
             Christianity
             that
             they
             persecuted
             them
             ,
             as
             for
             the
             Negatives
             ,
             even
             for
             denying
             honour
             and
             worship
             to
             those
             Idols
             ,
             whom
             the
             Romans
             had
             been
             long
             accustomed
             to
             adore
             .
             So
             that
             
               [
               Tollite
               impios
               ,
               tollite
               impios
               ]
            
             was
             the
             cry
             of
             the
             rabble
             ,
             as
             if
             it
             had
             been
             ungodliness
             to
             deny
             their
             gods
             :
             And
             to
             sacrifice
             or
             burn
             incense
             on
             the
             Idols
             Altars
             ,
             was
             that
             ordinary
             command
             ,
             which
             they
             disobeyed
             ,
             to
             the
             suffering
             of
             death
             .
          
           
             As
             Grotius
             saith
             ,
             lib.
             3.
             
             
               Multa
               habemus
               testimonia
               quae
               historiae
               istis
               libris
               traditae
               partes
               aliquot
               confirmant
               .
               Sic
               Jesum
               cruci
               affixum
               ,
               ab
               ipso
               &
               discipulis
               ejus
               miracula
               patrata
               ,
               &
               Haelraei
               &
               Pagani
               memorant
               .
               De
            
             Herode
             ,
             Pilato
             ,
             Festo
             ,
             Faelice
             ,
             de
             Johanne
             Baptista
             ,
             de
             Gamaliele
             ,
             de
             Jerosolymorum
             
               excidio
               ,
               exstant
               scripta
               luculentissima
            
             Josephi
             
               edita
               paulo
               post
               annum
               à
               Christi
               abitu
            
             40.
             
             
               Cum
               quibus
               consentiunt
               ea
               quae
               apud
               Thalmudicos
               de
               iisdem
               temporibus
               leguntur
               .
            
             Neronis
             
               saevitiam
               in
               Christianos
               Tacitus
               memoriae
               prodidit
               .
               Exstabant
               olim
               &
               libri
               tum
               privatorum
               ut
               Phlegontis
               ,
               tum
               &
               acta
               publica
               ,
               ad
               quae
               Christiani
               provocabant
               ,
               quilus
               constabat
               de
               eo
               sidere
               ,
               quod
               post
               Christum
               natum
               apparuit
               ,
               de
               terrae
               motu
               ,
               &
               solis
               deliquio
               contra
               naturam
               ,
               plenissimo
               lunae
               orbe
               ,
               circa
               tempus
               quo
               Christus
               crucis
               supplicio
               affectus
               est
               .
            
          
           
             Celsus
             and
             Julian
             do
             not
             deny
             the
             miracles
             of
             Christ
             :
             Mahomet
             himself
             confesseth
             Christ
             to
             be
             a
             true
             Prophet
             ,
             and
             the
             Word
             of
             God
             ,
             and
             condemneth
             the
             Jews
             for
             rejecting
             
             
             
             
             
             
             
             
             
             him
             :
             he
             confesseth
             his
             miraculous
             Nativity
             ,
             and
             mighty
             works
             ,
             and
             that
             he
             was
             sent
             from
             heaven
             to
             preach
             the
             Gospel
             :
             He
             bringeth
             in
             God
             as
             saying
             ,
             [
             
               We
               have
               delivered
               our
               declarations
               to
            
             Jesus
             
               the
               Son
               of
            
             Mary
             ,
             
               and
               strengthned
               him
               by
               the
               holy
               Ghost
               .
            
             ]
             And
             ,
             
               [
               We
               have
               delivered
               him
               the
               Gospel
               ,
               in
               which
               is
               direction
               and
               light
               ,
               &c.
               ]
            
             And
             he
             teacheth
             his
             followers
             this
             Creed
             ,
             [
             
               Say
               ,
               We
               believe
               in
               God
               ,
               and
               that
               which
               was
               delivered
               to
            
             Moses
             and
             Jesus
             ,
             
               and
               which
               was
               delivered
               to
               the
               Prophets
               from
               their
               Lord
               :
               we
               distinguish
               not
               between
               any
               of
               them
               ,
               and
               we
               deliver
               up
               our selves
               to
               his
               faith
               .
            
             ]
             And
             if
             Christ
             be
             to
             be
             believed
             ,
             as
             Mahomet
             saith
             ,
             then
             Christianity
             is
             the
             true
             Religion
             :
             for
             as
             for
             his
             and
             his
             followers
             reports
             ,
             that
             the
             Scriptures
             are
             changed
             ,
             and
             that
             we
             have
             put
             out
             Christ's
             prediction
             ,
             that
             Mahomet
             must
             be
             sent
             ,
             &c.
             they
             are
             fables
             ,
             not
             only
             unproved
             ,
             but
             before
             here
             proved
             utterly
             impossible
             .
          
           
             Read
             
               Eusebius
               ,
               Eccles
               .
               Hist
               .
               l.
            
             8
             c.
             17
             ,
             &
             18.
             
               &
               l.
            
             9.
             c.
             10.
             of
             God's
             strange
             judgments
             on
             Maximinus
             the
             Emperour
             ,
             whose
             bowels
             being
             tormented
             ,
             and
             his
             lower
             parts
             ulcerated
             with
             innumerable
             worms
             ,
             and
             so
             great
             a
             stink
             ,
             as
             kill'd
             some
             of
             his
             Physicians
             ;
             which
             forced
             him
             to
             confess
             ,
             that
             what
             had
             befallen
             him
             was
             deservedly
             ,
             for
             his
             madness
             against
             Christ
             ,
             (
             for
             he
             had
             forbidden
             the
             Christians
             their
             assemblies
             ,
             and
             persecuted
             them
             )
             :
             wherefore
             he
             commanded
             that
             they
             should
             cease
             persecuting
             the
             Christians
             ;
             and
             that
             by
             a
             Law
             and
             Imperial
             Edict
             ,
             their
             Assemblies
             should
             be
             again
             restored
             :
             He
             confessed
             his
             sins
             ,
             and
             begg'd
             the
             Christians
             Prayers
             ,
             and
             professed
             that
             if
             he
             were
             recovered
             ,
             he
             would
             worship
             the
             God
             of
             the
             Christians
             ,
             whom
             by
             experience
             he
             had
             found
             to
             be
             the
             true
             God.
             
          
           
             See
             Bishop
             
               Fotherby
               Atheomast
               .
               l.
            
             1.
             c.
             3.
             p.
             140
             ,
             141.
             comparing
             his
             case
             with
             Antiochus
             his
             .
          
           
             
               Paulus
               Orosius
               ,
               histor
               .
               li.
            
             6.
             fine
             ,
             telleth
             us
             of
             a
             Fountain
             of
             Oyl
             which
             flowed
             a
             whole
             day
             in
             Augustus
             Reign
             ,
             and
             how
             Augustus
             refused
             to
             be
             called
             Dominus
             ,
             and
             how
             he
             shut
             up
             Janus
             Temple
             because
             of
             the
             Universal
             Peace
             ,
             and
             that
             
               eo
               tempore
               ,
               id
               est
               ,
               eo
               anno
               quo
               fortissimam
               verissimamque
               pacem
               ordinatione
               Dei
               Caesar
               composuit
               ,
               natus
               est
               Christus
               ;
               cujus
               adventum
               pax
               ista
               famulata
               est
               ;
               in
               cujus
               ortu
               audientibus
               hominibus
               exultantes
               Angeli
               cecinerunt
               ,
               Gloria
               in
               excelsis
               Deo
               &
               in
               terra
               pax
               hominibus
               bonae
               voluntatis
               .
            
          
           
           
             See
             also
             what
             after
             others
             he
             saith
             of
             Tyberius
             motioning
             to
             the
             Senate
             ,
             that
             Christ
             might
             be
             accounted
             a
             God
             ;
             and
             Sejanus
             resisting
             it
             :
             li
             7.
             
             
               Auct
               .
               Bib.
               Pat.
               To.
            
             1.
             p.
             209.
             where
             he
             saith
             also
             that
             
               aliquanti
               Graecorum
               libri
            
             attested
             the
             darkness
             at
             Christs
             death
             .
             And
             li.
             7.
             p.
             216.
             he
             sheweth
             ,
             that
             as
             after
             the
             ten
             Plagues
             of
             Egypt
             ,
             the
             Israelites
             were
             delivered
             and
             the
             Egyptians
             destroyed
             ,
             so
             was
             it
             in
             the
             Roman
             Empire
             with
             the
             Christians
             and
             Pagans
             ,
             after
             the
             particular
             revenges
             of
             the
             ten
             Persecutions
             .
             But
             because
             he
             is
             a
             Christian
             Historian
             ,
             I
             cite
             no
             more
             from
             him
             .
          
        
         
           
             CHAP.
             IX
             .
             Yet
             Faith
             hath
             many
             Difficulties
             to
             overcome
             :
             What
             they
             are
             ;
             and
             what
             their
             Causes
             .
          
           
             
               THere
               are
               two
               sorts
               of
               persons
               who
               may
               possibly
               peruse
               these
               things
               ,
               and
               are
               of
               tempers
               so
               contrary
               ,
            
             
             
               that
               what
               helpeth
               one
               may
               hurt
               the
               other
               :
               The
               first
               are
               those
               who
               see
               so
               many
               objections
               and
               difficulties
               ,
               that
               they
               are
               turned
               from
               the
               due
               apprehension
               of
               the
            
             Evidences
             
               of
               Christianity
               ,
               and
               can
               think
               of
               nothing
               but
               stumbling-blocks
               to
               their
               Faith.
               To
               tell
               these
               men
               of
            
             more
             difficulties
             ,
             
               may
               adde
               to
               their
               discouragement
               ,
               and
               do
               them
               hurt
               :
               And
               yet
               I
               am
               not
               of
               their
               minde
               that
               think
               they
               should
               be
               therefore
               silenced
               :
               For
               that
               may
               tempt
               them
               to
               imagine
               them
               unanswerable
               ,
               if
               they
               come
               into
               their
               mindes
               :
               The
               better
               way
               for
               these
               men
               is
               ,
               to
               desire
               them
               better
               to
               study
               the
               Evidence
               of
               truth
               :
               And
               there
               are
               other
               men
               ,
               who
               must
               be
               thought
               on
               ,
               who
               seeing
            
             no
             difficulties
             
               in
               the
               work
               of
               Faith
               ,
               do
               continue
               unfortified
               against
               them
               ,
               and
               keep
               up
               a
               Belief
               by
               meer
               extrinsick
               helps
               and
               advantages
               ,
               which
               will
               fall
               as
               soon
               as
               the
               storms
               assault
               it
               :
               And
               because
               no
               doubt
               is
               well
               overcome
               that
               is
               not
               known
               ,
               and
            
             Nil
             tam
             certum
             quàm
             quod
             ex
             dubio
             certum
             est
             ,
             
               I
               will
               venture
               to
               open
               the
               Difficulties
               of
               Believing
               .
            
          
           
             §
             .
             1.
             
             That
             Believing
             in
             Christ
             is
             a
             work
             of
             Difficulty
             ,
             is
             
             proved
             both
             by
             the
             paucity
             of
             sound
             Believers
             ,
             and
             the
             imperfection
             of
             Faith
             in
             the
             sincere
             ;
             and
             the
             great
             and
             wonderfull
             means
             which
             must
             be
             used
             to
             bring
             men
             to
             believe
             .
          
           
             Superficial
             
               Believers
               are
               a
               small
               part
               of
               the
            
             whole
             World
             ,
             and
             sound
             Believers
             
               are
               a
               small
               part
               of
               professed
               Christians
               :
               And
               these
               sound
               Believers
               have
               many
               a
               temptation
               ,
               and
               some
               of
               them
               many
               a
               troublesom
               doubt
               ,
               and
               all
               of
               them
               a
               Faith
               which
               is
               too
               farr
               from
               perfection
               .
               And
               yet
               all
               the
               Miracles
               ,
               Evidences
               ,
               Arguments
               and
               Operations
               aforesaid
               ,
               must
               be
               used
               to
               bring
               them
               even
               to
               this
               .
            
          
           
             §
             .
             2.
             
             The
             Difficulties
             are
             I.
             Some
             of
             them
             in
             the
             things
             to
             be
             believed
             ,
             II.
             Some
             of
             them
             in
             extrinsecal
             impediments
             :
             III.
             And
             some
             of
             them
             in
             the
             minde
             of
             Man
             who
             must
             believe
             .
          
           
             §
             .
             
               3.
               
               I.
               1.
            
             
             The
             mysteriousness
             of
             the
             doctrine
             of
             the
             
               blessed
               Trinity
            
             ,
             hath
             alwayes
             been
             a
             difficulty
             to
             Faith
             ,
             and
             occasioned
             many
             to
             avoid
             Christianity
             ,
             especially
             the
             Mahometanes
             ;
             and
             many
             Hereticks
             to
             take
             up
             Devices
             of
             their
             own
             ,
             to
             shift
             it
             off
             .
          
           
             §
             .
             
               4.
               2.
            
             
             The
             Incarnation
             of
             the
             second
             Person
             ,
             the
             Eternal
             Word
             ,
             and
             the
             personal
             union
             of
             the
             Divine
             Nature
             with
             the
             Humane
             ,
             is
             so
             strange
             a
             condescension
             of
             God
             to
             man
             ,
             as
             maketh
             this
             the
             greatest
             of
             difficulties
             ,
             and
             the
             greatest
             stumbling-block
             to
             Infidels
             and
             Hereticks
             .
          
           
             §
             .
             
               5.
               3.
            
             
             The
             Resurrection
             and
             Ascension
             of
             Jesus
             Christ
             ,
             and
             the
             advancement
             of
             mans
             nature
             in
             him
             above
             the
             Angelical
             nature
             ,
             and
             glory
             ,
             is
             a
             difficulty
             .
          
           
             §
             .
             
               6.
               4.
            
             
             To
             believe
             all
             the
             history
             of
             the
             Miracles
             of
             Christ
             ,
             the
             Prophets
             ,
             and
             Apostles
             ,
             is
             difficult
             ,
             because
             of
             the
             strangeness
             of
             the
             things
             .
          
           
             
             §
             .
             
               7.
               5.
            
             
             It
             is
             not
             without
             difficulty
             firmly
             to
             believe
             the
             Immortality
             of
             Souls
             ,
             and
             the
             endlesness
             of
             the
             felicity
             of
             the
             life
             to
             come
             .
          
           
             §
             .
             
               8.
               6.
            
             
             And
             it
             hath
             proved
             hard
             to
             many
             to
             believe
             the
             endless
             miseries
             of
             damned
             souls
             in
             Hell.
             
          
           
             §
             .
             
               9.
               7.
            
             
             And
             it
             is
             as
             hard
             to
             believe
             the
             paucity
             of
             the
             blessed
             ,
             and
             that
             the
             damned
             are
             the
             farr
             greater
             number
             .
          
           
             §
             .
             
               10.
               8.
            
             
             And
             that
             so
             great
             a
             change
             ,
             and
             so
             holy
             a
             life
             ,
             is
             necessary
             to
             salvation
             ,
             hath
             proved
             a
             difficulty
             to
             some
             .
          
           
             §
             .
             
               11.
               9.
            
             
             The
             doctrine
             of
             the
             Resurrection
             of
             the
             Body
             ,
             is
             one
             of
             the
             greatest
             difficulties
             of
             all
             .
          
           
           
             §
             .
             
               12.
               10.
            
             
             So
             is
             Christ's
             coming
             into
             the
             World
             so
             late
             ,
             and
             the
             revealing
             of
             his
             Gospel
             to
             so
             few
             ,
             by
             Prophecy
             before
             ,
             and
             by
             Preaching
             since
             .
          
           
             §
             .
             
               13.
               11.
            
             
             So
             also
             was
             the
             appearing
             Meanness
             of
             the
             Person
             of
             Christ
             ,
             and
             of
             his
             Parentage
             ,
             place
             and
             condition
             in
             the
             World
             ;
             together
             with
             the
             manner
             of
             his
             birth
             .
          
           
             §
             .
             
               14
               12.
            
             
             The
             manner
             of
             his
             sufferings
             and
             death
             ,
             upon
             a
             Cross
             ,
             as
             a
             Malefactor
             ,
             under
             the
             charge
             of
             Blasphemy
             ,
             Impiety
             and
             Treason
             ,
             hath
             still
             been
             a
             stumbling-block
             both
             to
             Jews
             and
             Gentiles
             .
          
           
             §
             .
             
               15.
               13.
            
             
             So
             hath
             the
             fewness
             and
             meanness
             of
             his
             followers
             ,
             and
             the
             number
             and
             worldly
             preeminence
             and
             prosperity
             of
             unbelievers
             ,
             and
             enemies
             of
             Christ
             .
          
           
             §
             .
             
               16.
               14.
            
             
             The
             want
             of
             excellency
             of
             speech
             and
             art
             in
             the
             holy
             Scriptures
             ,
             that
             they
             equall
             not
             other
             Writings
             in
             Logical
             method
             and
             exactness
             ,
             and
             in
             Oratorical
             elegancies
             ,
             is
             a
             great
             offence
             to
             unbelievers
             .
          
           
             §
             .
             
               17.
               15.
            
             
             As
             also
             that
             the
             Physicks
             of
             Scripture
             so
             much
             differeth
             from
             Philosophers
             .
          
           
             §
             .
             
               18.
               16.
            
             
             As
             also
             the
             seeming
             Contradictions
             of
             the
             Scripture
             do
             much
             offend
             them
             .
          
           
             §
             .
             
               19.
               17.
            
             
             And
             it
             offendeth
             them
             ,
             that
             Faith
             in
             Christ
             himself
             ,
             is
             made
             a
             thing
             of
             such
             excellency
             and
             necessity
             to
             salvation
             .
          
           
             §
             .
             
               20.
               18.
            
             
             And
             it
             is
             hard
             to
             believe
             ,
             that
             present
             adversity
             and
             undoing
             in
             the
             World
             ,
             is
             for
             our
             benefit
             and
             everlasting
             good
             .
          
           
             §
             .
             
               21.
               19.
            
             
             And
             it
             offendeth
             many
             ,
             that
             the
             doctrine
             of
             Christ
             doth
             seem
             not
             suited
             to
             Kingdoms
             and
             Civil
             Government
             ,
             but
             only
             for
             a
             few
             private
             persons
             .
          
           
             §
             .
             
               22.
               20.
            
             
             Lastly
             ,
             the
             Prophesies
             which
             seem
             not
             intelligible
             or
             not
             fulfilled
             ,
             prove
             matter
             of
             difficulty
             and
             offence
             .
             There
             are
             intrinsecal
             difficulties
             of
             Faith.
             
          
           
             §
             .
             
               23.
               
               II.
            
             The
             outward
             adventitious
             impediments
             to
             the
             Belief
             of
             the
             Christian
             Faith
             are
             such
             as
             these
             .
             1.
             
             Because
             many
             Christians
             ,
             especially
             the
             Papists
             ,
             have
             corrupted
             the
             doctrine
             of
             Faith
             ,
             and
             propose
             gross
             falshoods
             contrary
             to
             common
             sense
             and
             reason
             ,
             as
             necessary
             points
             of
             Christian
             Faith
             :
             (
             as
             in
             the
             point
             of
             Transubstantiation
             .
             )
          
           
             §
             .
             
               24.
               2.
            
             
             They
             have
             given
             the
             World
             either
             false
             or
             insufficient
             
             reasons
             and
             motives
             ,
             for
             the
             belief
             of
             the
             Christian
             Verity
             ;
             which
             being
             discerned
             confirmeth
             them
             in
             Infidelity
             .
          
           
             §
             .
             
               25.
               3.
            
             
             They
             have
             corrupted
             Gods
             Worship
             ,
             and
             have
             turned
             it
             from
             rational
             and
             spiritual
             ,
             into
             a
             multitude
             of
             irrational
             ceremonious
             fopperies
             ;
             fitted
             to
             move
             contempt
             and
             laughter
             in
             unbelievers
             .
          
           
             §
             .
             
               26.
               4.
            
             
             They
             have
             corrupted
             the
             doctrine
             of
             Morality
             ,
             and
             thereby
             hidden
             much
             of
             the
             holyness
             and
             purity
             of
             the
             Christian
             Religion
             .
          
           
             §
             .
             
               27.
               5.
            
             
             They
             have
             corrupted
             Church-history
             ,
             obtruding
             or
             divulging
             a
             multitude
             of
             ridiculous
             falshoods
             in
             their
             Legends
             and
             Books
             of
             Miracles
             ;
             contrived
             purposely
             by
             Satan
             to
             tempt
             men
             to
             disbelieve
             the
             Miracles
             of
             Christ
             and
             his
             Apostles
             .
          
           
             §
             .
             
               28.
               6.
            
             
             They
             make
             Christianity
             odious
             ,
             by
             upholding
             their
             own
             Sect
             and
             power
             ,
             by
             fire
             and
             blood
             and
             inhumane
             Cruelties
             .
          
           
             §
             .
             
               29.
               7.
            
             
             They
             openly
             manifest
             that
             ambition
             and
             worldly
             dignities
             and
             prosperity
             ,
             in
             the
             Clergy
             ,
             is
             their
             very
             Religion
             :
             and
             withall
             pretend
             ,
             that
             their
             party
             or
             Sect
             is
             all
             the
             Church
             .
          
           
             §
             .
             
               30.
               8.
            
             
             And
             the
             great
             disagreement
             among
             Christians
             ,
             is
             a
             stumbling-block
             to
             unbelievers
             ;
             while
             the
             Greeks
             and
             Romans
             strive
             who
             shall
             be
             the
             greatest
             ;
             and
             both
             they
             and
             many
             others
             Sects
             ,
             are
             condemning
             ,
             unchurching
             ,
             and
             reproaching
             one
             another
             .
          
           
             
             §
             .
             
               31.
               9.
            
             
             The
             undisciplined
             Churches
             ,
             and
             wicked
             lives
             of
             the
             greatest
             part
             of
             professed
             Christians
             ,
             especially
             in
             the
             Greek
             and
             Latine
             Churches
             ,
             is
             a
             great
             confirmation
             of
             Infidels
             in
             their
             unbelief
             .
          
           
             §
             .
             
               32.
               10.
            
             
             And
             it
             tempteth
             many
             to
             Apostasie
             ,
             to
             observe
             the
             scandalous
             errors
             and
             miscarriages
             of
             many
             who
             seemed
             more
             godly
             than
             the
             rest
             .
          
           
             §
             .
             
               33.
               11.
            
             
             It
             is
             an
             impediment
             to
             Christianity
             ,
             that
             the
             richest
             ,
             and
             greatest
             ,
             the
             learned
             ,
             and
             the
             far
             greatest
             number
             in
             the
             World
             ,
             have
             been
             still
             against
             it
             .
          
           
             §
             .
             
               34.
               12.
            
             
             The
             custom
             of
             the
             Countrey
             ,
             and
             Tradition
             of
             their
             Fathers
             ,
             and
             the
             reasonings
             and
             cavils
             of
             men
             that
             have
             both
             ability
             and
             opportunity
             ,
             and
             advantage
             ,
             doth
             bear
             down
             the
             truth
             in
             the
             Countreys
             ,
             while
             Infidels
             prevail
             .
          
           
             §
             .
             
               35.
               13.
            
             
             The
             Tyranny
             of
             cruel
             persecuting
             Princes
             ,
             in
             the
             
             Mahometane
             and
             Heathen
             parts
             of
             the
             World
             ,
             is
             the
             grand
             Impediment
             to
             the
             progress
             of
             Christianity
             ,
             by
             keeping
             away
             the
             means
             of
             knowledge
             .
          
           
             
               And
               of
               this
               the
            
             Roman
             
               party
               of
               Christians
               ,
               hath
               given
               them
               an
               incouraging
               example
               ,
               dealing
               more
               cruelly
               with
               their
               fellow-Christians
               than
               the
            
             Turks
             
               and
               some
               Heathen
               Princes
               do
               .
               So
               that
               Tyranny
               is
               the
               great
               sin
               which
               keepeth
               out
               the
               Gospel
               from
               most
               parts
               of
               the
               Earth
               .
            
          
           
             §
             .
             
               36.
               
               III
            
             But
             no
             Impediments
             of
             Faith
             are
             so
             great
             ,
             as
             those
             within
             us
             .
             As
             1.
             the
             natural
             strangeness
             of
             all
             corrupted
             mindes
             to
             God
             ,
             and
             their
             blindeness
             in
             all
             spiritual
             things
             .
          
           
             §
             .
             
               37.
               2.
            
             
             Most
             persons
             in
             the
             World
             ,
             have
             weak
             ,
             injudicious
             ,
             unfurnished
             heads
             ,
             wanting
             the
             common
             ,
             natural
             preparatives
             to
             Faith
             ,
             not
             able
             to
             see
             the
             force
             of
             a
             reason
             ,
             in
             things
             beyond
             the
             reach
             of
             sense
             .
          
           
             §
             .
             
               38.
               3.
            
             
             The
             carnal
             minde
             is
             enmity
             against
             the
             Holiness
             of
             Christianity
             ,
             and
             therefore
             will
             still
             oppose
             the
             receiving
             of
             its
             principles
             .
          
           
             §
             .
             
               39.
               4.
            
             
             By
             the
             advantages
             of
             Nature
             ,
             Education
             ,
             Custom
             ,
             and
             Company
             ,
             men
             are
             early
             possest
             with
             prejudices
             and
             false
             conceits
             ,
             against
             a
             life
             of
             Faith
             and
             Holiness
             ;
             
             which
             keep
             out
             reforming
             truths
             .
          
           
             §
             .
             
               40.
               5.
            
             
             It
             is
             very
             natural
             to
             incorporated
             Souls
             ,
             to
             desire
             a
             sensible
             way
             of
             satisfaction
             ,
             and
             to
             take
             up
             with
             things
             present
             and
             seen
             ,
             and
             to
             be
             little
             affected
             with
             things
             unseen
             ,
             and
             above
             our
             senses
             .
          
           
             §
             .
             
               41.
               6
            
             
             Our
             strangeness
             to
             the
             Language
             ,
             Idiomes
             ,
             Proverbial
             speeches
             then
             used
             ,
             doth
             disadvantage
             us
             as
             to
             the
             understanding
             of
             the
             Scriptures
             .
          
           
             §
             .
             
               42.
               7.
            
             
             So
             doth
             our
             strangeness
             to
             the
             Places
             and
             Customs
             of
             the
             Countrey
             ,
             and
             many
             other
             matters
             of
             fact
             .
          
           
             §
             .
             
               43.
               8.
            
             
             Our
             distance
             from
             those
             Ages
             ,
             doth
             make
             it
             necessary
             ,
             that
             matters
             of
             fact
             be
             received
             by
             humane
             report
             and
             Historical
             Evidence
             :
             And
             too
             few
             are
             well
             acquainted
             with
             such
             History
             .
          
           
             §
             .
             
               44.
               9.
            
             
             Most
             men
             do
             forfeit
             the
             helps
             of
             Grace
             by
             wilfull
             sinning
             ;
             and
             make
             Atheism
             and
             Infidelity
             seem
             to
             be
             desireable
             to
             their
             carnal
             Interest
             ,
             and
             so
             are
             willing
             to
             be
             deceived
             :
             and
             forsaking
             God
             ,
             they
             are
             forsaken
             of
             him
             ,
             flying
             from
             the
             Light
             ,
             and
             
             overcoming
             Truth
             ,
             and
             debauching
             Conscience
             ,
             and
             disabling
             Reason
             ,
             for
             their
             sensual
             delights
             .
          
           
             §
             .
             
               45.
               10.
            
             
             Those
             men
             that
             have
             most
             need
             of
             means
             and
             help
             ,
             are
             so
             averse
             and
             lazy
             ,
             that
             they
             will
             not
             be
             at
             the
             pains
             and
             patience
             ,
             to
             read
             ,
             and
             conferre
             ,
             and
             consider
             ,
             and
             pray
             ,
             and
             use
             the
             means
             which
             is
             needfull
             to
             their
             information
             ;
             but
             settle
             their
             judgement
             by
             slight
             and
             slothfull
             thoughts
             .
          
           
             §
             .
             
               46.
               11.
            
             
             Yet
             are
             the
             same
             men
             proud
             and
             self-conceited
             ,
             and
             unacquainted
             with
             the
             weakness
             of
             their
             own
             understandings
             ,
             and
             pass
             a
             quick
             and
             confident
             judgement
             ,
             on
             things
             which
             they
             never
             understood
             :
             It
             being
             natural
             to
             men
             to
             judge
             according
             to
             what
             they
             do
             actually
             apprehend
             ,
             and
             not
             according
             to
             what
             they
             should
             apprehend
             ,
             or
             is
             apprehended
             by
             another
             .
          
           
             §
             .
             
               47.
               12.
            
             
             Most
             men
             think
             it
             the
             wisest
             way
             ,
             because
             it
             is
             the
             easiest
             ,
             to
             be
             at
             a
             venture
             of
             the
             Religion
             of
             the
             King
             and
             the
             Countrey
             where
             they
             live
             ;
             and
             to
             do
             as
             the
             most
             about
             them
             do
             (
             which
             is
             seldom
             best
             .
             )
          
           
             §
             .
             
               48.
               13.
            
             
             Men
             are
             grown
             strangers
             to
             themselves
             ,
             and
             know
             not
             what
             man
             is
             ;
             nor
             what
             is
             a
             reasonable
             Soul
             ;
             but
             have
             so
             abused
             their
             higher
             faculties
             ,
             that
             they
             are
             grown
             ignorant
             of
             their
             dignity
             and
             use
             ;
             and
             know
             not
             that
             in
             themselves
             which
             should
             help
             their
             Faith.
             
          
           
             §
             .
             
               49.
               14.
            
             
             Men
             are
             grown
             so
             bad
             and
             false
             ,
             and
             prone
             to
             lying
             themselves
             ,
             that
             it
             maketh
             them
             the
             more
             incredulous
             of
             God
             and
             man
             ,
             as
             judging
             of
             others
             by
             themselves
             .
          
           
             §
             .
             
               50.
               15.
            
             
             The
             cares
             of
             the
             Body
             and
             World
             ,
             do
             so
             take
             up
             the
             mindes
             of
             men
             ,
             that
             they
             cannot
             afford
             the
             matters
             of
             God
             and
             their
             salvation
             ,
             such
             retired
             serious
             thoughts
             as
             they
             do
             necessarily
             require
             .
          
           
             §
             .
             
               51.
               16.
            
             
             Too
             few
             have
             the
             happiness
             of
             judicious
             Guides
             ,
             who
             rightly
             discern
             the
             Methods
             and
             Evidences
             of
             the
             Gospel
             ,
             and
             tempt
             not
             men
             to
             unbelief
             ,
             by
             their
             mistaken
             grounds
             ,
             and
             unsound
             reasonings
             .
             These
             are
             the
             Impediments
             and
             difficulties
             of
             Faith
             ,
             in
             the
             Persons
             themselves
             who
             should
             believe
             .
          
        
         
           
           
             CHAP.
             X.
             The
             Intrinsecal
             Difficulties
             in
             the
             Christian
             Faith
             ,
             resolved
             .
          
           
             Object
             .
             I.
             
               THe
               Doctrine
               of
               the
               Trinity
               is
               not
               intelligible
               or
               credible
               .
            
          
           
             Answ
             .
             1.
             
             Nothing
             at
             all
             in
             God
             can
             be
             comprehended
             ,
             or
             fully
             known
             by
             any
             creatures
             :
             God
             were
             not
             God
             ,
             that
             is
             ,
             Perfect
             and
             Infinite
             ,
             if
             he
             were
             comprehensible
             by
             such
             Worms
             as
             we
             .
             Nothing
             is
             so
             certainly
             known
             as
             God
             ,
             and
             yet
             nothing
             so
             imperfectly
             .
          
           
             2.
             
             The
             doctrine
             of
             the
             Trinity
             in
             Unity
             is
             so
             intelligible
             and
             credible
             ,
             and
             is
             so
             admirably
             apparent
             in
             its
             products
             ,
             in
             the
             methods
             of
             Nature
             and
             Morality
             ,
             that
             to
             a
             wise
             Observer
             it
             maketh
             Christianity
             much
             the
             more
             credible
             ,
             because
             it
             openeth
             more
             fully
             ,
             
             these
             excellent
             mysteries
             and
             methods
             .
             It
             is
             intelligible
             and
             certain
             that
             MAN
             is
             made
             in
             the
             Image
             of
             God
             :
             And
             that
             the
             noblest
             Creatures
             bear
             most
             of
             the
             impress
             of
             their
             Makers
             excellency
             :
             And
             that
             the
             invisible
             Deity
             is
             here
             to
             be
             known
             by
             us
             ,
             
             as
             in
             the
             Glass
             of
             his
             visible
             works
             :
             Of
             which
             the
             Rational
             or
             Intellectual
             Nature
             is
             the
             highest
             with
             which
             we
             are
             acquainted
             .
             And
             it
             is
             most
             certain
             ,
             that
             in
             the
             Unity
             of
             mans
             Minde
             or
             Soul
             ,
             there
             is
             a
             Trinity
             of
             Essentialities
             ,
             or
             Primalities
             (
             as
             Campanella
             calleth
             them
             )
             that
             is
             ,
             such
             faculties
             as
             are
             so
             little
             distinct
             from
             the
             Essence
             of
             the
             Soul
             as
             such
             ,
             that
             Philosophers
             are
             not
             yet
             agreed
             ,
             whether
             they
             shall
             say
             ,
             it
             is
             
               realiter
               ,
               formaliter
               ,
               relativè
               vel
               denominatione
               extrinseca
               .
            
             To
             pass
             by
             the
             three
             faculties
             of
             
               Vegetation
               ,
               sensation
            
             and
             intellection
             ;
             In
             the
             Soul
             as
             Intellectual
             there
             are
             the
             Essential
             faculties
             ,
             of
             Power
             (
             executive
             or
             communicative
             
               ad
               extra
            
             )
             Intellect
             and
             
               Will
               ;
               Posse
               ,
               Scire
               ,
               Velle
            
             ;
             
             And
             accordingly
             in
             morality
             or
             virtue
             ,
             there
             is
             in
             
               one
               New-creature
            
             ,
             or
             holy
             Nature
             ,
             
               wisdom
               ,
               goodness
            
             ,
             and
             ability
             or
             fortitude
             (
             and
             promptitude
             )
             to
             act
             according
             to
             them
             .
             And
             in
             our
             Relation
             to
             things
             below
             us
             ,
             in
             the
             unity
             of
             
               our
               Dominion
            
             or
             superiority
             ,
             there
             
             is
             a
             Trinity
             of
             Relations
             ;
             
             viz.
             we
             are
             their
             Owners
             ,
             their
             Rulers
             (
             according
             to
             their
             capacity
             )
             and
             their
             End
             and
             Benefactors
             :
             so
             that
             in
             the
             Unity
             of
             Gods
             Image
             upon
             man
             ,
             there
             is
             this
             
               natural
               ,
               moral
            
             and
             dominative
             Image
             :
             and
             in
             the
             Natural
             ,
             the
             Trinity
             of
             Essential
             faculties
             ,
             and
             in
             the
             Moral
             ,
             the
             Trinity
             of
             holy
             Virtues
             ;
             and
             in
             the
             Dominative
             ,
             a
             Trinity
             of
             superiour
             Relations
             .
          
           
             And
             though
             the
             further
             we
             go
             from
             the
             root
             ,
             the
             more
             darkness
             ,
             and
             dissimilitude
             appeareth
             to
             us
             ,
             yet
             it
             is
             strange
             to
             see
             even
             in
             the
             Body
             ,
             what
             Analogies
             there
             are
             to
             the
             Faculties
             of
             the
             Soul
             ;
             In
             the
             
               superior
               ,
               middle
            
             ,
             and
             inferior
             Regions
             :
             And
             in
             them
             the
             
               natural
               ,
               vital
            
             ,
             and
             animal
             parts
             ,
             with
             the
             three
             sorts
             of
             Humours
             ;
             three
             sorts
             of
             Concoctions
             ,
             and
             three
             sorts
             of
             Spirits
             ,
             answerable
             thereto
             ,
             and
             admirably
             united
             :
             with
             much
             more
             ,
             which
             a
             just
             Scheme
             would
             open
             to
             you
             .
             And
             therefore
             seeing
             God
             is
             known
             to
             us
             by
             this
             his
             Image
             ,
             and
             in
             this
             Glass
             ,
             though
             we
             must
             not
             think
             that
             any
             thing
             in
             God
             is
             formally
             the
             same
             as
             it
             is
             in
             Man
             ;
             yet
             certainly
             we
             must
             judge
             ,
             that
             all
             this
             is
             eminently
             in
             God
             ;
             and
             that
             we
             have
             no
             fitter
             notions
             and
             names
             concerning
             his
             incomprehensible
             Perfections
             ,
             than
             what
             are
             borrowed
             from
             the
             Minde
             of
             man.
             Therefore
             it
             is
             thus
             undenyable
             ,
             that
             GOD
             is
             in
             the
             Unity
             of
             his
             Eternal
             ,
             Infinite
             Essence
             ,
             a
             Trinity
             of
             Essentialities
             ,
             or
             Active
             Principles
             :
             viz.
             POWER
             ,
             INTELLECT
             and
             WILL
             :
             And
             in
             their
             HOLY
             Perfections
             ,
             they
             are
             ,
             
               Omnipotency
               ,
               Omniscience
            
             (
             or
             Wisdom
             )
             and
             Goodness
             :
             And
             in
             his
             Relative
             Supremacy
             is
             contained
             this
             Trinity
             of
             Relations
             ,
             He
             is
             our
             OWNER
             ,
             our
             RECTOR
             and
             our
             CHIEF
             GOOD
             ,
             that
             is
             ,
             Our
             Benefactor
             and
             our
             end
             .
          
           
             And
             as
             in
             Mans
             Soul
             ,
             the
             
               Posse
               ,
               Scire
               ,
               Velle
            
             ,
             are
             not
             three
             parts
             of
             the
             Soul
             ,
             it
             being
             the
             whole
             Soul
             
               quae
               potest
               ,
               quae
               intelligit
               &
               quae
               vult
            
             ;
             and
             yet
             these
             three
             are
             not
             formaliter
             ,
             
             (
             or
             how
             you
             will
             otherwise
             call
             the
             distinction
             )
             the
             same
             :
             
             Even
             so
             in
             GOD
             ,
             it
             is
             not
             one
             Part
             of
             God
             that
             hath
             POWER
             ,
             and
             another
             that
             hath
             UNDERSTANDING
             ,
             and
             another
             that
             hath
             WILL
             ;
             but
             the
             
               whole
               Deity
            
             is
             POWER
             ,
             the
             whole
             is
             UNDERSTANDING
             ,
             and
             the
             whole
             is
             WILL
             :
             The
             whole
             is
             Omnipotency
             ,
             the
             whole
             is
             Wisdom
             ,
             and
             the
             whole
             is
             Goodness
             (
             the
             Fountain
             of
             that
             which
             in
             man
             is
             called
             Holiness
             or
             Moral
             Goodness
             )
             :
             And
             yet
             formally
             to
             understand
             is
             not
             to
             will
             ,
             and
             to
             will
             is
             not
             to
             be
             able
             to
             execute
             .
          
           
             If
             you
             say
             ,
             what
             is
             all
             this
             to
             the
             Trinity
             of
             Hypostases
             or
             persons
             ,
             I
             answer
             ,
             Either
             the
             three
             Subsistences
             in
             the
             Trinity
             are
             the
             same
             ,
             with
             the
             
               Potentia
               ,
               Intellectus
            
             and
             Voluntas
             ,
             in
             the
             Divine
             Essence
             ,
             or
             not
             :
             If
             they
             are
             the
             same
             ,
             there
             is
             nothing
             at
             all
             intelligible
             ,
             incredible
             or
             uncertain
             in
             it
             :
             For
             natural
             Reason
             knoweth
             that
             there
             is
             all
             these
             eminently
             in
             God
             ;
             And
             whoever
             will
             think
             that
             any
             humane
             language
             can
             speak
             of
             him
             ,
             must
             confess
             that
             his
             Omnipotence
             ,
             Wisdom
             and
             Goodness
             ,
             his
             Power
             ,
             Intellect
             and
             Will
             ,
             must
             be
             thus
             to
             mans
             apprehension
             distinguished
             :
             Otherwise
             we
             must
             say
             nothing
             at
             all
             of
             God
             ,
             or
             say
             that
             his
             power
             is
             his
             willing
             ,
             and
             his
             willing
             is
             his
             knowing
             ,
             and
             that
             he
             willeth
             all
             the
             sin
             which
             he
             knoweth
             ,
             and
             all
             that
             he
             can
             do
             :
             which
             language
             will
             ,
             at
             best
             ,
             signifie
             nothing
             to
             any
             man.
             
          
           
             And
             it
             is
             to
             be
             noted
             ,
             that
             our
             Saviour
             in
             his
             
               Eternal
               subsistence
            
             ,
             is
             called
             in
             Scripture
             ,
             The
             WISDOM
             of
             God
             ,
             (
             or
             his
             internal
             Word
             )
             :
             and
             in
             his
             Operations
             in
             the
             Creation
             ;
             he
             is
             called
             ,
             
               The
               Word
               of
               God
            
             ,
             as
             operative
             or
             efficient
             :
             and
             in
             his
             Incarnation
             ,
             he
             is
             called
             
               The
               Son
               of
               God
            
             :
             Though
             these
             terms
             be
             not
             alwayes
             and
             only
             thus
             used
             ,
             yet
             usually
             they
             are
             .
          
           
             The
             Words
             of
             an
             ancient
             godly
             Writer
             before
             cited
             ,
             are
             considerable
             ;
             
               Potho
               Prumensis
               ,
               de
               statu
               domus
               Dei
               ,
               lib.
            
             1.
             
             p.
             567.
             
               in
               Biblioth
               .
               Patr.
               T.
            
             9.
             
             [
             
               Tria
               sunt
               invisibilia
               Dei
            
             ,
             h.
             e.
             
               Potentia
               ,
               Sapientia
               ,
               Benignitas
               ,
               a
               quibus
               omnia
               procedunt
               ,
               in
               quibus
               omnia
               subsistunt
               ,
               per
               quae
               omnia
               reguntur
               :
               Pater
               est
               Potentia
               ,
               Filius
               Sapientia
               ,
               Sparitus
               sanctus
               Benignitas
               .
               Potentia
               creat
               ,
               Sapientia
               gubernat
               ,
               ●
               Benignitas
               conservat
               .
               Potentia
               per
               Benignitatem
               sapienter
               creat
               :
               Sapientia
               per
               potentiam
               benignè
               gubernat
               :
               Benignitas
               per
               sapientiam
               potenter
               conservat
               :
               Sicut
               Imago
               in
               speculo
               cernitur
               ,
               sic
               
               in
               ratione
               animae
               .
            
             
             
               Huic
               similitudini
               Dei
               approximat
               homo
               ;
               cui
               Potentia
               Dei
               dat
               Bonum
               posse
               ;
               sapientia
               tribuit
               scire
               ;
               Benignitas
               prae●tat
               velle
               :
               Haec
               triplex
               Animae
               rationalis
               vis
               est
            
             ;
             scil
             .
             
               Posse
               ,
               Scire
               ,
               Velle
               ;
               quae
               supradictis
               tribus
               fidei
               ,
               spei
               ,
               &
               charitati
               cooperantur
               ,
               &c.
            
             Read
             more
             in
             the
             Author
             ,
             and
             in
             
               Raimundus
               Lullius
            
             :
             and
             among
             latter
             Writers
             ,
             in
             
               Campanella
               ,
               Raymundus
               de
               sabundis
            
             ,
             &c.
             as
             I
             said
             before
             .
             He
             that
             will
             give
             you
             a
             scheme
             of
             Divinity
             in
             the
             true
             method
             ,
             will
             but
             shew
             you
             how
             all
             God's
             Works
             and
             Laws
             flow
             from
             these
             Three
             Essentialities
             or
             Principles
             ;
             and
             the
             three
             great
             Relations
             founded
             in
             them
             ,
             (
             His
             being
             our
             Owner
             ,
             Ruler
             ,
             and
             Chief
             Good
             :
             )
             And
             how
             all
             
               our
               duty
            
             is
             branch'd
             out
             accordingly
             in
             our
             correlations
             :
             He
             will
             shew
             you
             the
             Trinity
             of
             Graces
             ,
             
               Faith
               ,
               Hope
            
             and
             Love
             ;
             and
             the
             three
             summary
             Rules
             ,
             the
             
               Creed
               ,
               Lord's
               Prayer
            
             and
             Decalogue
             ;
             and
             ,
             in
             a
             word
             ,
             would
             shew
             you
             ,
             that
             the
             Trinity
             revealeth
             it self
             through
             the
             whole
             frame
             of
             true
             Theology
             or
             Morality
             .
             But
             who
             is
             able
             to
             discern
             it
             in
             the
             smaller
             and
             innumerable
             branches
             ?
          
           
             Yea
             ,
             if
             ever
             it
             were
             to
             be
             hoped
             ,
             that
             our
             Physicks
             should
             be
             brought
             into
             the
             light
             of
             certainty
             and
             true
             method
             ,
             you
             would
             see
             Vnity
             in
             Trinity
             in
             all
             things
             in
             the
             world
             .
             You
             would
             see
             that
             in
             the
             Sun
             ,
             and
             the
             other
             Celestial
             Luminaries
             ,
             (
             which
             are
             the
             glorious
             Images
             of
             the
             Intellectual
             world
             )
             in
             the
             Vnity
             of
             their
             Essence
             ,
             there
             is
             a
             
               Moving
               ,
               Illuminating
            
             and
             
               Heating
               Power
            
             :
             and
             that
             no
             one
             of
             these
             is
             formally
             the
             other
             :
             nor
             is
             any
             one
             of
             them
             a
             Part
             of
             the
             Sun
             or
             other
             Luminary
             ,
             much
             less
             a
             meer
             accident
             of
             quality
             ,
             but
             an
             Essential
             Active
             Principle
             or
             Power
             ;
             the
             
               whole
               Luminary
            
             being
             essentially
             a
             Principle
             of
             
               Motion
               ,
               Light
            
             and
             Heat
             ;
             which
             are
             not
             accidents
             in
             them
             ,
             but
             
               Acts
               flowing
            
             immediately
             from
             their
             Essential
             Powers
             ,
             as
             Intellection
             and
             Volition
             from
             the
             Soul.
             
          
           
           
             I
             shall
             now
             say
             no
             more
             of
             this
             ,
             but
             profess
             ,
             that
             the
             discovery
             of
             the
             emanations
             or
             products
             of
             the
             Trinity
             ,
             and
             the
             Image
             and
             Vestigia
             of
             it
             ,
             in
             the
             course
             of
             Nature
             ,
             and
             Method
             of
             Morality
             ,
             doth
             much
             increase
             my
             reverence
             to
             the
             Christian
             Doctrine
             ,
             so
             far
             is
             the
             Trinity
             from
             being
             to
             me
             a
             stumbling-block
             .
          
           
             Object
             .
             
               But
               what
               are
               such
               Trinities
               in
               Vnity
               as
               these
               to
               the
               Trinity
               of
               Persons
               in
               the
               Deity
               ?
               such
               weak
               arguments
               will
               but
               increase
               incredulity
               .
               Will
               you
               pretend
               to
               prove
               the
               Trinity
               by
               natural
               reason
               ?
               or
               would
               you
               perswade
               us
               that
               it
               is
               but
               three
               of
               God's
               Attributes
               ,
               or
               our
               inadequate
               conceptions
               of
               him
               ?
            
             Opera
             Trinitatis
             ad
             extra
             sunt
             indivisa
             :
             Ergo
             ,
             
               No
               creature
               can
               reveal
               to
               us
               the
               Trinity
               .
            
          
           
             Answ
             .
             1.
             
             It
             is
             one
             thing
             to
             prove
             the
             Sacred
             Trinity
             of
             Persons
             ,
             by
             such
             reason
             (
             or
             to
             undertake
             
               fully
               to
               open
            
             the
             mystery
             )
             and
             it
             is
             another
             thing
             to
             prove
             that
             the
             Doctrine
             is
             neither
             incredible
             nor
             unlikely
             to
             be
             true
             ;
             and
             that
             it
             implieth
             
               no
               contradiction
            
             or
             discordancy
             ,
             but
             rather
             seemeth
             
               very
               congruous
            
             both
             to
             the
             frame
             of
             nature
             ,
             and
             of
             certain
             moral
             verities
             .
             This
             only
             is
             my
             task
             against
             the
             Infidel
             .
          
           
             2.
             
             It
             is
             one
             thing
             to
             shew
             in
             the
             creatures
             a
             clear
             demonstration
             of
             this
             Trinity
             of
             Persons
             ,
             by
             shewing
             an
             effect
             that
             fully
             answereth
             it
             ;
             and
             another
             thing
             to
             shew
             such
             vestigia
             ,
             adumbration
             or
             image
             of
             it
             ,
             as
             hath
             those
             dissimilitudes
             which
             must
             be
             allowed
             in
             any
             created
             image
             of
             God.
             This
             is
             it
             which
             I
             am
             to
             do
             .
          
           
             3.
             
             He
             that
             confoundeth
             the
             Attributes
             of
             God
             ,
             and
             distinguisheth
             not
             those
             which
             express
             these
             three
             Essential
             Primalities
             ,
             or
             Active
             Principles
             ,
             to
             which
             our
             faculties
             are
             analogous
             ,
             from
             the
             rest
             ;
             or
             that
             thinketh
             that
             we
             should
             cast
             by
             this
             distinction
             ,
             under
             the
             name
             of
             an
             inadequate
             conception
             ,
             so
             far
             as
             we
             can
             imagine
             these
             Principles
             to
             be
             the
             same
             ,
             and
             that
             there
             is
             not
             truly
             in
             the
             Deity
             a
             sufficient
             ground
             for
             this
             distinction
             ,
             is
             not
             the
             man
             that
             I
             am
             willing
             now
             to
             debate
             this
             cause
             with
             ;
             I
             have
             done
             that
             sufficiently
             before
             .
             Whether
             the
             distinction
             be
             real
             ,
             formal
             or
             denominative
             ,
             the
             
               Thomists
               ,
               Scotists
            
             and
             Nominals
             have
             disputed
             more
             than
             enough
             .
             But
             even
             the
             Nominals
             say
             ,
             that
             there
             is
             a
             sufficient
             ground
             for
             the
             denomination
             ,
             which
             some
             call
             Virtual
             ,
             and
             some
             Relative
             .
             And
             they
             that
             dispute
             of
             the
             
             distinction
             of
             Persons
             ,
             do
             accordingly
             differ
             ,
             calling
             it
             either
             Relative
             ,
             Virtual
             ,
             Formal
             or
             Modal
             ,
             or
             
               ratione
               ratiocinata
            
             ,
             as
             they
             imagine
             best
             .
             And
             they
             that
             differ
             about
             these
             ,
             do
             accordingly
             differ
             about
             the
             difference
             of
             the
             faculties
             of
             our
             souls
             .
             For
             my
             part
             I
             see
             not
             the
             least
             reason
             to
             doubt
             ,
             but
             that
             the
             Trinity
             of
             Divine
             Primalities
             ,
             Principles
             and
             Perfections
             hath
             made
             its
             impress
             on
             man's
             soul
             ,
             in
             its
             three
             parts
             ,
             viz.
             the
             Natural
             ,
             the
             Moral
             ,
             and
             the
             Dominative
             parts
             :
             in
             the
             first
             we
             have
             an
             Active
             Power
             ,
             an
             Intellect
             and
             Free-will
             .
             In
             the
             second
             Fortitude
             ,
             (
             or
             holy
             promptitude
             and
             strength
             )
             Wisdom
             and
             Goodness
             ,
             (
             or
             Love
             :
             )
             In
             the
             third
             ,
             we
             are
             to
             the
             inferiour
             creatures
             their
             Owners
             ,
             Rulers
             and
             Benefactors
             ,
             or
             End
             :
             and
             what
             ever
             you
             will
             call
             our
             faculties
             and
             their
             moral
             perfections
             ,
             it
             is
             undoubted
             that
             in
             God
             ,
             his
             
               Omnipotency
               ,
               Wisdom
            
             and
             Goodness
             are
             his
             Essence
             ,
             and
             yet
             as
             much
             distinct
             as
             is
             aforesaid
             .
             And
             what
             mortal
             man
             is
             able
             to
             say
             ,
             whether
             the
             distinction
             of
             Persons
             be
             either
             greater
             or
             less
             than
             this
             ?
             And
             remember
             ,
             that
             as
             I
             speak
             of
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             both
             as
             in
             the
             faculties
             of
             the
             Sun
             ,
             (
             as
             I
             may
             call
             them
             )
             and
             in
             the
             Acts
             or
             Emanations
             ;
             and
             of
             the
             
               Power
               ,
               Intellect
            
             and
             Will
             of
             man
             ,
             both
             as
             in
             the
             Faculties
             and
             Acts
             ;
             so
             do
             I
             here
             of
             the
             
               Divine
               Primalities
            
             ;
             yet
             so
             ,
             as
             supposing
             that
             in
             God
             ,
             who
             is
             called
             a
             Pure
             Act
             ,
             there
             is
             not
             such
             a
             difference
             between
             Power
             and
             Act
             ,
             as
             there
             is
             in
             man
             or
             other
             creatures
             .
          
           
             4.
             
             No
             man
             ,
             I
             think
             ,
             is
             able
             to
             prove
             ,
             that
             the
             works
             of
             the
             
               Trinity
               ,
               ad
               extra
            
             ,
             are
             
               any
               more
               undivided
            
             ,
             than
             the
             works
             of
             the
             three
             Essential
             Active
             Principles
             :
             they
             are
             so
             undivided
             ,
             as
             that
             yet
             the
             work
             of
             Creation
             is
             eminently
             ,
             or
             most
             notably
             ascribed
             to
             the
             Father
             ,
             (
             as
             is
             also
             the
             sending
             of
             the
             Son
             into
             the
             world
             ,
             the
             forgiving
             of
             sin
             for
             his
             sake
             ,
             &c.
             )
             and
             the
             work
             of
             Redemption
             to
             the
             Son
             ,
             and
             the
             work
             of
             Sanctification
             to
             the
             
               holy
               Ghost
            
             :
             We
             shall
             be
             as
             loth
             to
             say
             ,
             that
             the
             Father
             or
             holy
             Ghost
             was
             incarnate
             for
             us
             ,
             or
             died
             for
             us
             ,
             or
             mediates
             for
             us
             ,
             as
             that
             the
             Power
             or
             Love
             of
             God
             ▪
             doth
             the
             works
             which
             belong
             to
             his
             Wisdom
             .
             And
             the
             Essential
             Wisdom
             and
             Love
             of
             God
             are
             no
             more
             communicable
             to
             man
             ,
             than
             the
             Son
             and
             holy
             Spirit
             ,
             who
             are
             said
             to
             be
             given
             to
             us
             ,
             and
             to
             dwell
             within
             us
             .
             The
             Scripture
             often
             calleth
             Christ
             the
             
               Wisdom
               of
               God
            
             :
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             both
             the
             
               Ratio
               &
               
               Oratio
            
             ,
             the
             Internal
             and
             Expressed
             (
             or
             Incarnate
             )
             Word
             .
             And
             he
             that
             understandeth
             that
             by
             the
             
               holy
               Ghost
            
             ,
             which
             is
             said
             in
             Scripture
             to
             be
             given
             to
             believers
             ,
             is
             meant
             the
             habitual
             or
             prevalent
             LOVE
             to
             GOD
             ,
             will
             better
             understand
             how
             the
             holy
             Ghost
             is
             said
             to
             be
             given
             to
             them
             that
             already
             have
             so
             much
             of
             it
             as
             to
             cause
             them
             to
             believe
             .
             Abundance
             of
             Hereticks
             have
             troubled
             the
             Church
             with
             their
             self-devised
             opinions
             about
             the
             Trinity
             ,
             and
             the
             Person
             and
             Natures
             of
             Christ
             :
             and
             I
             am
             loth
             to
             say
             ,
             how
             much
             many
             of
             the
             Orthodox
             have
             troubled
             it
             also
             ,
             with
             their
             self-conceited
             ,
             misguided
             ,
             uncharitable
             zeal
             ,
             against
             those
             whom
             they
             judged
             Hereticks
             :
             The
             present
             divisions
             between
             the
             Roman
             Church
             ,
             the
             Greeks
             ,
             the
             
               Armenians
               ,
               Syrians
               ,
               Copties
            
             and
             Ethiopians
             ,
             is
             too
             sad
             a
             proof
             of
             this
             :
             and
             the
             long
             contention
             between
             the
             Greeks
             and
             Latins
             about
             the
             terms
             Hypostasis
             and
             Persona
             .
          
           
             5.
             
             And
             I
             would
             advise
             the
             Reader
             to
             be
             none
             of
             those
             ,
             
             that
             shall
             charge
             with
             Heresie
             all
             those
             School-men
             and
             late
             Divines
             ,
             both
             Papists
             and
             Protestants
             ,
             who
             say
             ,
             that
             the
             Three
             Persons
             are
             
               Deus
               seipsum
               intelligens
               ,
               Deus
               à
               seipso
               intellectus
               ,
               &
               Deus
               à
               seipso
               amatus
               ,
            
             (
             though
             I
             am
             not
             one
             that
             say
             as
             they
             :
             )
             nor
             yet
             those
             holy
             men
             whom
             I
             have
             here
             cited
             ,
             (
             
               Potho
               Prumensis
               ,
               Edmundus
               Archiepisc
               .
               Cantuariensis
               &
               Parisiensis
               ,
            
             and
             many
             others
             ,
             who
             expresly
             say
             ,
             that
             
               Potentia
               ,
               Sapientia
               &
               Amor
            
             ,
             are
             the
             Father
             ,
             Son
             and
             holy
             Ghost
             .
          
           
             6.
             
             But
             for
             my
             own
             part
             ,
             as
             I
             unfeignedly
             account
             the
             doctrine
             of
             the
             Trinity
             ,
             the
             very
             summ
             and
             kernel
             of
             the
             Christian
             Religion
             ▪
             (
             as
             exprest
             in
             our
             Baptism
             )
             and
             Athanasius
             his
             Creed
             ,
             the
             best
             explication
             of
             it
             that
             ever
             I
             read
             ;
             so
             I
             think
             it
             very
             unmeet
             in
             these
             tremendous
             mysteries
             ,
             to
             go
             further
             than
             we
             have
             God's
             own
             light
             to
             guide
             us
             :
             And
             it
             is
             none
             of
             my
             purpose
             at
             all
             to
             joyn
             with
             either
             of
             the
             two
             fore-mentioned
             parties
             ;
             nor
             to
             assert
             that
             the
             mysterie
             of
             the
             blessed
             Trinity
             of
             Hypostases
             or
             Persons
             is
             no
             other
             than
             this
             uncontroverted
             Trinity
             of
             Essential
             Principles
             .
             All
             that
             I
             endeavour
             is
             but
             as
             aforesaid
             ,
             to
             shew
             that
             this
             Doctrine
             is
             neither
             contradictory
             ,
             incredible
             ,
             nor
             unlikely
             ,
             by
             shewing
             the
             vestigia
             or
             Image
             of
             it
             ,
             and
             that
             which
             is
             as
             liable
             to
             exception
             ,
             and
             yet
             of
             unquestionable
             truth
             .
             And
             if
             the
             three
             Hypostases
             be
             not
             the
             same
             with
             the
             Trinity
             of
             Principles
             
             aforesaid
             ,
             yet
             no
             man
             can
             give
             a
             sufficient
             reason
             ,
             why
             Three
             in
             One
             should
             not
             be
             truly
             credible
             and
             probable
             in
             the
             one
             instance
             ,
             when
             common
             natural
             reason
             is
             fully
             satisfied
             of
             it
             in
             the
             other
             .
             He
             must
             better
             understand
             the
             difference
             between
             a
             Person
             and
             such
             an
             Essential
             Principle
             
               in
               Divinis
            
             ,
             than
             any
             mortal
             man
             doth
             ,
             who
             will
             undertake
             to
             prove
             from
             the
             Title
             of
             a
             [
             Person
             ]
             that
             one
             is
             incredible
             or
             unlikely
             ,
             when
             the
             other
             is
             so
             clear
             and
             sure
             :
             or
             rather
             ,
             he
             understandeth
             it
             not
             at
             all
             ,
             that
             so
             imagineth
             .
             For
             my
             part
             ,
             I
             again
             from
             my
             heart
             profess
             ,
             that
             the
             Image
             or
             Vestigia
             of
             Trinity
             in
             Unity
             through
             the
             most
             notable
             parts
             of
             Nature
             and
             Morality
             ,
             do
             increase
             my
             estimation
             of
             the
             Christian
             Religion
             ,
             because
             of
             the
             admirable
             congruity
             and
             harmony
             .
          
           
             
             Object
             .
             II.
             
               But
               who
               is
               able
               to
               believe
               the
               Incarnation
               and
               Hypostatical
               Vnion
               ?
               If
               you
               should
               read
               that
               a
               Kings
               Son
               ,
               in
               compassion
               to
               poor
               flies
               ,
               or
               fleas
               ,
               or
               lice
               ,
               had
               himself
               become
               a
               flie
               ,
               or
               flea
               ,
               or
               louse
               ,
               (
               had
               it
               been
               in
               his
               power
               )
               to
               save
               their
               lives
               ,
               would
               you
               have
               thought
               it
               credible
               ?
               And
               yet
               the
               condescension
               had
               been
               nothing
               to
               this
               ,
               as
               being
               but
               of
               a
               creature
               to
               a
               creature
               .
            
          
           
             Answ
             .
             This
             is
             indeed
             the
             greatest
             difficulty
             of
             faith
             :
             but
             if
             you
             do
             not
             mistake
             the
             matter
             ,
             you
             will
             find
             it
             also
             the
             greatest
             excellency
             of
             faith
             .
             1.
             
             Therefore
             you
             must
             take
             heed
             of
             making
             it
             difficult
             by
             your
             own
             errour
             :
             think
             not
             that
             the
             Godhead
             was
             turned
             into
             man
             ,
             (
             as
             you
             talk
             of
             a
             man
             becoming
             a
             flie
             )
             nor
             yet
             that
             there
             was
             the
             least
             real
             change
             upon
             the
             Deity
             by
             this
             incarnation
             :
             nor
             the
             least
             real
             abasement
             ,
             dishonour
             ,
             loss
             ,
             injury
             or
             suffering
             to
             it
             thereby
             .
             For
             all
             these
             are
             not
             to
             be
             called
             difficulties
             ,
             but
             impossibilities
             and
             blasphemies
             .
             There
             is
             no
             abatement
             of
             any
             of
             the
             Divine
             Perfections
             by
             it
             ,
             nor
             no
             confinement
             of
             the
             Essence
             :
             but
             as
             the
             soul
             of
             man
             doth
             animate
             the
             body
             ,
             so
             the
             
               Eternal
               Word
            
             doth
             ,
             as
             it
             were
             ,
             animate
             the
             whole
             humane
             Nature
             of
             Christ
             .
             As
             Athanasius
             saith
             ,
             As
             the
             reasonable
             soul
             and
             humane
             flesh
             do
             make
             one
             man
             ,
             so
             God
             and
             Man
             are
             one
             Christ
             :
             and
             that
             without
             any
             coarctation
             ,
             limitation
             ,
             or
             restriction
             of
             the
             Deity
             .
             2.
             
             And
             this
             should
             be
             no
             strange
             Doctrine
             ,
             nor
             incredible
             to
             most
             of
             the
             Philosophers
             of
             the
             world
             ,
             who
             have
             one
             part
             of
             them
             taught
             ,
             that
             God
             is
             the
             
               Soul
               of
               the
               world
            
             ;
             and
             that
             the
             whole
             Universe
             is
             thus
             animated
             by
             him
             :
             and
             another
             
             part
             ,
             that
             he
             is
             the
             Soul
             of
             Souls
             ,
             or
             Intelligences
             ,
             
             animating
             them
             as
             they
             do
             bodies
             .
             That
             therefore
             which
             they
             affirm
             of
             all
             ,
             cannot
             by
             them
             be
             thought
             incredible
             of
             one
             .
             And
             it
             is
             little
             less
             ,
             if
             any
             thing
             at
             all
             ,
             which
             the
             Peripateticks
             themselves
             have
             taught
             of
             the
             
               assistant
               Forms
               (
               Intelligences
            
             )
             which
             move
             the
             Orbs
             ;
             and
             of
             the
             
               Agent
               ,
               Intellect
            
             in
             man
             ;
             and
             some
             of
             them
             ,
             of
             the
             universal
             soul
             in
             all
             men
             .
             And
             what
             all
             their
             vulgar
             people
             have
             thought
             of
             the
             Deifying
             of
             Heroes
             ,
             and
             other
             men
             ,
             it
             is
             needless
             to
             recite
             ;
             Julian
             himself
             believed
             the
             like
             of
             Aesculapius
             .
             None
             of
             these
             Philosophers
             then
             have
             any
             reason
             to
             stumble
             at
             this
             ,
             which
             is
             but
             agreeable
             to
             their
             own
             opinions
             .
             And
             indeed
             the
             opinion
             ,
             that
             God
             is
             the
             Soul
             of
             souls
             ,
             or
             of
             the
             Intellectual
             world
             ,
             hath
             that
             in
             it
             ,
             which
             may
             be
             a
             strong
             temptation
             to
             the
             wisest
             to
             imagine
             it
             :
             Though
             indeed
             he
             is
             no
             constitutive
             form
             of
             any
             of
             those
             creatures
             ,
             but
             to
             be
             their
             Creator
             and
             total
             efficient
             is
             much
             more
             .
             What
             Union
             it
             is
             which
             we
             call
             Hypostatical
             ,
             we
             do
             not
             fully
             understand
             our selves
             :
             but
             we
             are
             sure
             that
             it
             is
             such
             as
             no
             more
             abaseth
             the
             Deity
             ,
             than
             its
             concourse
             with
             the
             Sun
             in
             its
             efficiencies
             .
          
           
             Object
             .
             
               But
               what
               kin
               are
               these
               assertions
               of
               Philosophers
               to
               yours
               ,
               of
               the
               Incarnation
               of
               the
               Eternal
               Word
               and
               Wisdom
               of
               God
               ?
            
          
           
             Answ
             .
             What
             was
             it
             but
             an
             Incarnation
             of
             a
             Deity
             ,
             which
             they
             affirmed
             of
             Aesculapius
             and
             such
             others
             ?
             And
             they
             that
             thought
             God
             to
             be
             the
             
               Soul
               of
               the
               world
            
             ,
             thought
             that
             the
             world
             was
             as
             much
             animated
             with
             the
             Deity
             ,
             as
             we
             affirm
             the
             humane
             Nature
             of
             Christ
             to
             have
             been
             ;
             yea
             ,
             for
             ought
             I
             see
             ,
             whilst
             they
             thought
             that
             this
             soul
             was
             parcelled
             out
             to
             every
             individual
             ,
             and
             that
             Matter
             only
             did
             
               pro
               tempore
            
             individuate
             ,
             they
             made
             every
             man
             to
             be
             God
             incarnate
             .
             And
             can
             they
             believe
             that
             it
             is
             so
             with
             
               every
               man
            
             ,
             and
             yet
             think
             it
             
             incredible
             in
             Christianity
             ,
             that
             our
             humane
             Nature
             is
             personally
             united
             to
             the
             Divine
             ?
             I
             think
             in
             this
             they
             contradict
             themselves
             .
          
           
             3.
             
             And
             it
             is
             no
             way
             incredible
             that
             God
             should
             value
             man
             according
             to
             his
             natural
             worth
             and
             usefulness
             ,
             as
             an
             intellectual
             agent
             ,
             capable
             of
             Knowing
             ,
             and
             Loving
             ,
             and
             Praising
             him
             ,
             and
             Enjoying
             him
             :
             His
             creating
             us
             such
             ,
             and
             his
             abundant
             mercies
             to
             us
             ,
             do
             abundantly
             prove
             the
             truth
             of
             this
             .
             Nor
             is
             it
             incredible
             that
             he
             should
             be
             willing
             that
             his
             depraved
             creature
             should
             be
             restored
             to
             the
             use
             and
             ends
             of
             its
             nature
             :
             nor
             is
             it
             incredible
             that
             God
             should
             choose
             the
             best
             and
             fittest
             means
             to
             effect
             all
             this
             .
             Nothing
             more
             credible
             than
             all
             this
             .
          
           
             4.
             
             And
             it
             is
             not
             incredible
             at
             all
             ,
             that
             the
             Incarnation
             of
             the
             Eternal
             Word
             should
             be
             the
             
               fittest
               means
            
             for
             this
             reparation
             :
             If
             we
             consider
             ,
             1.
             
             What
             question
             we
             should
             have
             made
             of
             the
             word
             of
             an
             Angel
             ,
             or
             any
             meer
             creature
             ,
             that
             should
             have
             said
             ,
             he
             came
             from
             God
             to
             teach
             us
             ;
             seeing
             we
             could
             not
             be
             so
             certain
             that
             he
             was
             infallible
             ,
             and
             indefectible
             .
             2.
             
             And
             how
             short
             a
             creature
             would
             have
             fallen
             in
             the
             Priestly
             part
             of
             Mediation
             .
             3.
             
             And
             how
             insufficient
             he
             would
             have
             been
             for
             the
             Kingly
             Dignity
             ,
             and
             universal
             Government
             and
             Protection
             of
             the
             Church
             ,
             and
             Judgement
             of
             the
             world
             .
             4.
             
             And
             withall
             ,
             that
             
               God
               Himself
            
             ,
             being
             the
             
               Glorifier
               of
               Himself
            
             ,
             and
             the
             Donor
             of
             all
             felicity
             to
             us
             ,
             it
             is
             very
             congruous
             ,
             that
             he
             should
             most
             eminently
             Himself
             perform
             the
             most
             eminent
             of
             these
             works
             of
             mercy
             .
          
           
             5.
             
             And
             it
             much
             assisteth
             my
             belief
             of
             the
             Incarnation
             ,
             to
             consider
             ,
             that
             certainly
             the
             work
             that
             was
             to
             be
             done
             for
             man's
             recovery
             ,
             was
             the
             winning
             of
             his
             heart
             to
             the
             Love
             of
             God
             ,
             from
             himself
             and
             other
             creatures
             :
             and
             there
             was
             no
             way
             imaginable
             so
             fit
             to
             inflame
             us
             with
             love
             to
             God
             ,
             as
             for
             him
             most
             wonderfully
             to
             manifest
             his
             love
             to
             us
             :
             which
             is
             more
             done
             in
             the
             work
             of
             man's
             Redemption
             ,
             than
             any
             other
             way
             imaginable
             ;
             so
             that
             being
             the
             most
             suitable
             means
             to
             restore
             us
             to
             the
             love
             of
             God
             ,
             it
             is
             fittest
             to
             be
             the
             way
             of
             our
             recovery
             ;
             and
             so
             the
             more
             credible
             .
          
           
             6.
             
             And
             it
             much
             suppresseth
             temptation
             to
             unbelief
             in
             me
             ,
             to
             consider
             ,
             that
             the
             three
             grand
             works
             in
             which
             God's
             Essentialities
             declare
             themselves
             ,
             must
             needs
             be
             all
             such
             as
             beseemeth
             
             God
             ;
             that
             is
             ,
             
               most
               wonderful
            
             ,
             transcending
             man's
             comprehension
             .
             And
             as
             his
             Omnipotency
             shewed
             it self
             (
             with
             Wisdom
             and
             Love
             )
             in
             the
             great
             work
             of
             Creation
             ,
             so
             was
             it
             meet
             that
             his
             Wisdom
             should
             shew
             it self
             most
             wonderfully
             in
             the
             great
             work
             of
             Redemption
             ,
             in
             order
             to
             the
             as
             wonderful
             declaration
             of
             his
             Love
             and
             Goodness
             ,
             in
             the
             great
             work
             of
             our
             Salvation
             ,
             (
             our
             Regeneration
             ,
             and
             Glorification
             .
             )
             And
             therefore
             if
             this
             were
             not
             a
             wonderful
             work
             ,
             it
             were
             not
             fit
             to
             be
             parallel
             with
             the
             Creation
             ,
             in
             demonstrating
             God's
             Perfections
             to
             our
             minds
             .
          
           
             Object
             .
             III.
             
               But
               how
               incredible
               is
               it
               that
               humane
               nature
               should
               ,
               in
               a
               glorified
               Christ
               ,
               be
               set
               above
               the
               Angelical
               nature
               .
            
          
           
             Answ
             .
             There
             is
             no
             arguing
             in
             the
             dark
             ,
             from
             things
             unknown
             ,
             against
             what
             is
             fully
             brought
             to
             light
             .
             What
             God
             hath
             done
             for
             man
             ,
             the
             Scripture
             hath
             revealed
             ,
             and
             also
             that
             Christ
             himself
             is
             far
             above
             the
             Angels
             :
             But
             what
             Christ
             hath
             done
             for
             Angels
             ,
             or
             for
             any
             other
             world
             of
             creatures
             ,
             God
             thought
             not
             meet
             to
             make
             us
             acquainted
             with
             .
             There
             have
             been
             Christians
             who
             have
             thought
             ,
             (
             by
             plausible
             reasonings
             from
             many
             Texts
             of
             Scripture
             )
             that
             Christ
             hath
             three
             Natures
             ,
             the
             Divine
             ,
             and
             a
             Super-angelical
             ,
             and
             a
             Humane
             ;
             and
             that
             the
             Eternal
             Word
             did
             first
             unite
             it self
             to
             the
             Super-angelical
             nature
             ,
             and
             in
             that
             created
             the
             world
             ;
             and
             in
             that
             appeared
             to
             Abraham
             and
             the
             other
             Fathers
             ;
             and
             then
             assumed
             the
             Humane
             nature
             last
             of
             all
             for
             Redemption
             :
             And
             thus
             they
             would
             reconcile
             the
             Arrians
             and
             the
             Orthodox
             .
             But
             the
             most
             Christians
             hold
             only
             two
             Natures
             in
             Christ
             :
             but
             then
             they
             say
             ,
             that
             he
             that
             hath
             promised
             that
             we
             shall
             
               be
               equal
               with
               the
               Angels
            
             ,
             doth
             know
             that
             the
             nature
             of
             Man's
             Soul
             and
             of
             Angels
             differ
             so
             little
             ,
             that
             in
             advancing
             one
             ,
             he
             doth
             as
             it
             were
             advance
             both
             :
             and
             certainly
             maketh
             no
             disorder
             in
             nature
             ,
             by
             exalting
             the
             inferiour
             
               in
               sensu
               composito
            
             ,
             above
             the
             Superiour
             and
             more
             excellent
             .
             Let
             us
             not
             then
             deceive
             our selves
             ,
             by
             arguing
             from
             things
             unknown
             .
          
           
             Object
             .
             IV.
             
               There
               are
               things
               so
               incredible
               in
               the
               Scripture-Miracles
               ,
               that
               it
               is
               hard
               to
               believe
               them
               to
               be
               true
               .
            
          
           
             Answ
             .
             1.
             
             No
             doubt
             but
             Miracles
             must
             be
             Wonders
             :
             they
             were
             not
             else
             so
             sufficient
             to
             be
             a
             divine
             attestation
             ,
             if
             they
             were
             not
             things
             exceeding
             our
             power
             and
             reach
             .
             But
             why
             should
             they
             be
             thought
             incredible
             ?
             Is
             it
             because
             they
             transcend
             
             the
             Power
             of
             God
             ,
             or
             his
             Wisdom
             ,
             or
             his
             Goodness
             ?
             Or
             because
             they
             are
             harder
             to
             him
             than
             the
             things
             which
             our
             eyes
             are
             daily
             witnesses
             of
             ?
             Is
             not
             the
             motion
             of
             the
             Sun
             and
             Orbs
             ,
             and
             especially
             of
             the
             
               Primum
               Mobile
            
             ,
             which
             the
             Peripateticks
             teach
             ;
             yea
             ,
             or
             that
             of
             the
             Earth
             and
             Globes
             ,
             which
             others
             teach
             ,
             as
             great
             a
             work
             ,
             as
             any
             miracle
             mentioned
             in
             the
             holy
             Scriptures
             ?
             Shall
             any
             man
             that
             ever
             considered
             the
             number
             ,
             magnitude
             ,
             glory
             ,
             and
             motions
             of
             the
             Fixed
             Stars
             ,
             object
             any
             difficulty
             to
             God
             ?
             Is
             it
             not
             as
             easie
             to
             raise
             one
             man
             from
             the
             dead
             ,
             as
             to
             give
             life
             to
             all
             the
             living
             ?
          
           
             2.
             
             And
             are
             not
             Miracles
             according
             to
             our
             own
             necessities
             and
             desires
             ?
             Do
             not
             men
             call
             for
             signs
             and
             wonders
             ,
             and
             say
             ,
             If
             I
             saw
             one
             rise
             from
             the
             dead
             ,
             or
             saw
             a
             Miracle
             ,
             I
             would
             believe
             ?
             Or
             at
             least
             ,
             I
             cannot
             believe
             that
             Christ
             is
             the
             Son
             of
             God
             ,
             unless
             he
             work
             Miracles
             ?
             And
             shall
             that
             be
             a
             hinderance
             to
             your
             belief
             ,
             which
             is
             your
             last
             remedy
             against
             unbelief
             ?
             Will
             you
             not
             believe
             without
             miracles
             ,
             and
             yet
             will
             you
             not
             believe
             them
             because
             they
             are
             Miracles
             ?
             This
             is
             but
             meer
             perversness
             ?
             as
             much
             as
             to
             say
             ,
             we
             will
             neither
             believe
             with
             Miracles
             nor
             without
             .
          
           
             3.
             
             Impartially
             consider
             of
             the
             proof
             I
             have
             before
             given
             you
             ,
             of
             the
             certain
             truth
             of
             the
             
               matter
               of
               Fact
            
             ,
             that
             such
             miracles
             were
             really
             done
             :
             and
             then
             you
             may
             see
             not
             only
             that
             they
             are
             to
             be
             believed
             ,
             but
             the
             doctrine
             to
             be
             the
             rather
             believed
             for
             their
             sakes
             .
          
           
             †
             Obj.
             V.
             
               It
               is
               hard
               to
               believe
               the
               Immortality
               of
               the
               Soul
               ,
               and
               the
               Life
               to
               come
               ,
               when
               we
               consider
               how
               much
               the
               soul
               dependeth
               in
               its
               operations
               on
               the
               body
               ;
               and
               how
               it
               seemeth
               but
               gradually
               to
               exceed
               the
               bruits
               :
               Especially
               to
               believe
               the
               Eternity
               of
               it
               ,
               or
               its
               joyes
               ;
               when
            
             omne
             quod
             oritur
             interit
             ;
             
               And
               if
               Eternity
            
             à
             parte
             ante
             
               be
               proper
               to
               God
               ,
               why
               not
               Eternity
            
             à
             parte
             post
             ?
          
           
           
             Answ
             .
             1.
             
             The
             Immortality
             of
             the
             Soul
             ,
             and
             consequently
             its
             perpetual
             duration
             ,
             and
             a
             life
             of
             Retribution
             after
             this
             ,
             did
             not
             seem
             things
             incredible
             to
             most
             of
             the
             Heathens
             and
             Infidels
             in
             the
             World
             :
             And
             I
             have
             proved
             it
             before
             by
             evidence
             of
             Nature
             to
             common
             Reason
             .
             So
             that
             to
             make
             that
             incredible
             in
             Christianity
             ,
             which
             Philosophers
             and
             almost
             all
             the
             World
             hold
             ,
             and
             which
             hath
             cogent
             natural
             evidence
             ,
             is
             to
             put
             out
             the
             eye
             of
             Reason
             as
             well
             as
             of
             Faith.
             
          
           
             2.
             
             And
             that
             it
             hath
             much
             use
             of
             ,
             or
             dependance
             on
             the
             body
             in
             its
             present
             operations
             ,
             is
             no
             proof
             at
             all
             that
             when
             it
             is
             out
             of
             the
             body
             it
             can
             no
             otherwise
             act
             or
             operate
             .
             Not
             to
             meddle
             with
             the
             controversie
             ,
             whether
             it
             take
             with
             it
             hence
             the
             material
             sensitive
             Soul
             as
             a
             body
             afterward
             to
             act
             by
             ?
             or
             whether
             it
             fabricate
             to
             it self
             an
             aethereal
             body
             ?
             or
             remain
             without
             any
             body
             of
             it self
             ?
             It
             is
             certain
             ,
             that
             it
             was
             not
             the
             Body
             that
             was
             the
             Principle
             of
             Intellection
             and
             Volition
             here
             :
             but
             it
             was
             the
             Soul
             which
             did
             all
             in
             the
             body
             ,
             but
             according
             to
             the
             mode
             of
             its
             present
             coexistence
             :
             seeing
             then
             that
             it
             was
             the
             Soul
             that
             did
             it
             here
             ,
             why
             may
             it
             not
             also
             do
             it
             hereafter
             ?
             If
             the
             Candle
             shine
             in
             the
             Lanthorn
             ,
             It
             can
             shine
             out
             of
             it
             ,
             though
             with
             some
             difference
             :
             He
             is
             scarce
             rational
             that
             doubteth
             whether
             there
             be
             such
             things
             as
             incorporeal
             invisible
             intelligences
             ,
             minds
             or
             spirits
             :
             And
             if
             they
             can
             act
             without
             bodies
             ,
             why
             may
             not
             
               our
               minds
            
             ?
             Though
             the
             Egge
             would
             die
             if
             the
             shell
             were
             broken
             ,
             or
             the
             Hen
             did
             not
             sit
             upon
             it
             ,
             it
             doth
             not
             follow
             ,
             that
             therefore
             the
             Chicken
             cannot
             live
             without
             a
             shell
             ,
             or
             sitting
             on
             .
             Though
             the
             Embrio
             and
             Infant
             must
             have
             a
             continuity
             with
             the
             mother
             ,
             and
             be
             nourished
             by
             her
             nourishment
             ,
             it
             doth
             not
             follow
             ,
             that
             therefore
             it
             must
             be
             so
             with
             him
             ,
             when
             he
             is
             born
             and
             grown
             up
             to
             ripeness
             of
             age
             .
             And
             when
             there
             is
             full
             proof
             that
             Souls
             have
             a
             future
             life
             to
             live
             ,
             it
             is
             a
             folly
             to
             doubt
             of
             it
             ,
             meerly
             because
             we
             cannot
             conceive
             of
             the
             manner
             of
             their
             acting
             without
             a
             body
             :
             For
             he
             that
             is
             not
             desirous
             to
             be
             deceived
             ,
             must
             reduce
             things
             uncertain
             and
             dark
             ,
             to
             those
             that
             are
             clear
             and
             certain
             ,
             and
             not
             contrarily
             :
             All
             good
             arguing
             is
             
               à
               notioribus
            
             ,
             and
             not
             
               à
               minùs
               notis
            
             .
             The
             neerer
             any
             Being
             is
             in
             excellency
             unto
             God
             ,
             the
             more
             there
             is
             in
             it
             which
             is
             hard
             to
             be
             comprehended
             :
             Spirits
             
             and
             Minds
             are
             excellent
             Beings
             ;
             and
             therefore
             very
             imperfectly
             known
             even
             by
             themselves
             ,
             while
             they
             are
             in
             the
             Lanthorn
             ,
             the
             Shell
             ,
             the
             Womb
             of
             flesh
             .
             The
             Eye
             is
             not
             made
             to
             see
             its
             own
             sight
             ,
             though
             it
             may
             see
             in
             a
             Glass
             the
             Organ
             of
             its
             sight
             :
             And
             as
             sight
             seeth
             not
             sight
             ,
             nor
             hearing
             heareth
             not
             hearing
             ,
             nor
             taste
             tasteth
             not
             tasting
             ,
             &c.
             the
             act
             being
             not
             its
             own
             object
             ;
             But
             yet
             by
             seeing
             other
             things
             ,
             I
             am
             most
             certain
             that
             I
             see
             ,
             and
             by
             hearing
             ,
             tasting
             ,
             smelling
             ,
             &c.
             
             I
             am
             certain
             that
             I
             hear
             ,
             taste
             ,
             and
             smell
             ;
             so
             is
             not
             the
             Intellect
             here
             fitted
             intuitively
             to
             understand
             its
             own
             act
             of
             understanding
             ;
             but
             by
             understanding
             other
             objects
             ,
             it
             understandeth
             that
             it
             doth
             understand
             :
             (
             Though
             I
             confess
             ,
             some
             learned
             men
             in
             this
             think
             otherwise
             ,
             viz.
             that
             the
             Intellect
             intuitively
             knoweth
             it self
             .
             )
             If
             a
             man
             have
             a
             Watch
             which
             is
             kept
             in
             order
             ,
             to
             tell
             him
             the
             hour
             of
             the
             day
             ,
             though
             he
             know
             not
             the
             reason
             of
             the
             frame
             ,
             the
             parts
             and
             motions
             ,
             nor
             how
             to
             take
             it
             into
             pieces
             ,
             and
             set
             it
             again
             together
             ,
             yet
             it
             serveth
             his
             turn
             to
             the
             use
             he
             bought
             it
             for
             .
             And
             a
             Ship
             may
             carry
             him
             who
             is
             unacquainted
             with
             the
             workmanship
             that
             's
             in
             it
             :
             And
             so
             if
             a
             mans
             Soul
             know
             how
             to
             love
             and
             please
             its
             Maker
             ,
             and
             know
             it
             
               self
               morally
            
             ,
             it
             attaineth
             its
             end
             ,
             
             though
             it
             know
             not
             it self
             physically
             so
             far
             ,
             as
             to
             be
             able
             to
             anatomize
             its
             faculties
             and
             acts
             .
             Argue
             not
             therefore
             from
             obscurities
             against
             the
             Light.
             
          
           
             And
             that
             man
             doth
             not
             differ
             from
             a
             bruit
             only
             in
             degree
             ,
             but
             specifically
             ,
             he
             that
             is
             indeed
             a
             man
             doth
             know
             :
             Considering
             what
             operations
             the
             minde
             of
             man
             hath
             above
             Bruits
             ;
             not
             only
             in
             all
             the
             most
             abstruse
             and
             wonderful
             Arts
             and
             Sciences
             ,
             Astronomy
             ,
             Geometry
             ,
             Musick
             ,
             Physick
             ,
             Navigation
             ,
             Legislation
             ,
             Logick
             ,
             Rhetorick
             ,
             &c.
             but
             also
             his
             knowledge
             of
             a
             Creator
             ,
             a
             love
             and
             fear
             of
             him
             ,
             an
             obedience
             to
             him
             ,
             and
             a
             care
             for
             an
             Everlasting
             Life
             :
             Whether
             Bruits
             have
             Analogical
             Ratiocination
             or
             not
             ,
             it
             is
             certain
             that
             these
             things
             are
             far
             above
             them
             .
          
           
             2.
             
             If
             by
             the
             Eternity
             of
             our
             felicity
             were
             meant
             only
             an
             Aevum
             of
             very
             long
             duration
             ,
             it
             would
             be
             so
             strong
             a
             motive
             
             to
             Godliness
             and
             Christianity
             ,
             as
             with
             any
             rational
             man
             ,
             as
             to
             weigh
             down
             all
             the
             counter-pleasures
             of
             this
             world
             .
          
           
             3.
             
             But
             as
             long
             as
             there
             is
             no
             want
             of
             Power
             in
             God
             to
             perpetuate
             our
             blessedness
             ,
             nor
             any
             proof
             that
             it
             is
             disagreeable
             to
             his
             Wisdom
             or
             his
             Will
             ,
             why
             should
             that
             seem
             incredible
             to
             us
             ,
             which
             is
             sealed
             and
             attested
             so
             fully
             by
             supernatural
             revelation
             ,
             as
             I
             have
             proved
             ?
             If
             once
             the
             revelation
             be
             proved
             to
             be
             Divine
             ,
             there
             is
             nothing
             in
             this
             which
             reason
             will
             not
             believe
             .
          
           
             4.
             
             And
             all
             they
             that
             confess
             the
             immortality
             and
             perpetuity
             of
             the
             soul
             ,
             must
             confess
             the
             perpetuity
             of
             its
             pleasure
             or
             pain
             .
          
           
             5.
             
             And
             why
             should
             it
             be
             hard
             for
             the
             Peripatetick
             to
             believe
             the
             perpetuity
             of
             the
             soul
             ,
             who
             will
             needs
             believe
             the
             eternity
             of
             the
             world
             it self
             ,
             both
             as
             
               à
               parte
               ante
            
             ,
             and
             
               à
               parte
               post
            
             ?
             Surely
             it
             should
             seem
             no
             difficulty
             to
             any
             of
             that
             opinion
             .
          
           
             Object
             .
             VI.
             
               Who
               can
               believe
               that
               God
               will
               torment
               his
               creatures
               in
               the
               flames
               of
               hell
               for
               ever
               ?
               Is
               this
               agreeable
               to
               infinite
               Goodness
               ?
            
          
           
             Answ
             .
             1.
             
             I
             have
             fully
             answered
             this
             already
             ,
             chap.
             15.
             
             part
             1.
             and
             therefore
             I
             must
             intreat
             the
             Objector
             to
             peruse
             his
             Answer
             there
             :
             Only
             I
             shall
             now
             say
             ,
             that
             it
             is
             not
             incredible
             that
             God
             is
             the
             Governour
             of
             the
             world
             ;
             nor
             that
             he
             hath
             given
             man
             a
             Law
             ;
             nor
             that
             his
             Law
             hath
             penalties
             to
             the
             disobedient
             ;
             nor
             that
             he
             is
             just
             ;
             and
             will
             judge
             the
             world
             according
             to
             that
             Law
             ,
             and
             make
             good
             his
             threatnings
             :
             nor
             is
             it
             incredible
             that
             those
             who
             chose
             sin
             ,
             when
             they
             were
             fore-told
             of
             the
             punishment
             ,
             and
             refused
             Godliness
             ,
             when
             they
             were
             fore-told
             of
             the
             blessed
             reward
             and
             fruits
             ,
             and
             this
             with
             obstinacy
             to
             the
             last
             ,
             should
             have
             no
             better
             than
             they
             chose
             .
             It
             is
             not
             incredible
             that
             unholy
             enemies
             of
             God
             and
             Holiness
             ,
             should
             not
             live
             hereafter
             in
             the
             blessed
             sight
             and
             love
             ,
             and
             holy
             delightful
             fruition
             of
             God
             ,
             no
             more
             than
             that
             a
             Swine
             is
             not
             made
             a
             King
             :
             nor
             that
             an
             immortal
             Soul
             ,
             who
             is
             excluded
             immortal
             happiness
             by
             his
             wilful
             refusal
             ,
             should
             know
             his
             folly
             ,
             and
             know
             what
             he
             hath
             lost
             by
             it
             :
             nor
             that
             such
             knowledge
             should
             be
             his
             continual
             torment
             :
             nor
             is
             it
             incredible
             that
             God
             will
             not
             continue
             to
             him
             the
             pleasures
             of
             whoredom
             ,
             and
             gluttony
             ,
             and
             drunkenness
             ,
             and
             
             sports
             ,
             and
             worldly
             wealth
             ,
             or
             tyrannical
             domination
             ,
             to
             quiet
             him
             in
             his
             loss
             of
             heaven
             :
             nor
             that
             he
             will
             deprive
             him
             of
             the
             temporal
             mercies
             which
             now
             content
             him
             ,
             or
             may
             afford
             him
             any
             delight
             hereafter
             :
             nor
             is
             it
             incredible
             ,
             if
             his
             body
             rise
             again
             ,
             that
             it
             shall
             be
             partaker
             with
             his
             soul
             :
             nor
             that
             God
             ,
             who
             might
             deprive
             him
             of
             his
             being
             ,
             if
             he
             had
             been
             innocent
             ,
             may
             make
             him
             worse
             ,
             or
             bring
             him
             into
             a
             condition
             to
             which
             he
             would
             prefer
             annihilation
             ,
             when
             he
             is
             an
             
               obstinate
               impenitent
            
             sinner
             .
             It
             is
             not
             incredible
             ,
             that
             a
             good
             King
             or
             Judge
             may
             hang
             a
             Felon
             or
             Traitor
             ,
             for
             a
             crime
             against
             man
             and
             humane
             society
             .
             Nor
             is
             it
             any
             goodness
             in
             them
             to
             be
             unjust
             ,
             or
             to
             cherish
             murderers
             by
             impunity
             :
             none
             of
             all
             this
             is
             at
             all
             incredible
             .
             But
             it
             is
             indeed
             incredible
             ,
             till
             conscience
             have
             humbled
             him
             ,
             that
             the
             Thief
             or
             Murderer
             should
             like
             this
             penalty
             ,
             or
             think
             well
             of
             the
             Judge
             :
             or
             that
             a
             sinner
             ,
             who
             judgeth
             of
             good
             and
             evil
             in
             others
             as
             Dogs
             do
             ,
             by
             the
             interest
             of
             his
             throat
             or
             flesh
             ,
             and
             thinks
             them
             good
             only
             that
             love
             him
             ,
             and
             bad
             that
             hurt
             him
             and
             are
             against
             him
             ,
             should
             ever
             believe
             that
             it
             is
             the
             amiable
             goodness
             of
             God
             ,
             which
             causeth
             him
             in
             justice
             to
             condemn
             the
             wicked
             .
          
           
             *
             2.
             
             But
             yet
             let
             not
             misunderstanding
             make
             this
             seem
             harder
             to
             you
             than
             indeed
             it
             is
             .
             Do
             not
             think
             that
             souls
             in
             hell
             are
             hanged
             up
             in
             flames
             ,
             as
             beasts
             are
             hanged
             in
             a
             butchers
             shambles
             :
             or
             that
             souls
             have
             any
             pain
             but
             what
             is
             suitable
             to
             souls
             ,
             (
             and
             that
             's
             more
             than
             bodies
             bear
             :
             )
             It
             is
             an
             affliction
             in
             rational
             ways
             ,
             which
             falls
             on
             rational
             spirits
             .
             Devils
             are
             now
             in
             torment
             ,
             and
             yet
             have
             a
             malignant
             kingdom
             and
             order
             ,
             and
             rule
             in
             the
             children
             of
             disobedience
             ;
             and
             go
             up
             and
             down
             seeking
             whom
             they
             may
             devour
             .
             We
             know
             not
             the
             particular
             manner
             of
             their
             sufferings
             ,
             but
             that
             they
             are
             forsaken
             of
             God
             ,
             and
             deprived
             of
             his
             complacential
             love
             and
             mercy
             ;
             and
             have
             the
             rational
             misery
             before
             described
             ,
             and
             such
             also
             as
             shall
             be
             suitable
             to
             such
             kind
             of
             bodies
             as
             they
             shall
             have
             .
             And
             while
             they
             are
             immortal
             ,
             no
             wonder
             if
             their
             misery
             be
             so
             .
          
           
             Object
             .
             VII
             .
             
               Who
               can
               believe
               that
               the
               damned
               shall
               be
               far
               more
               than
               the
               saved
               ?
               and
               the
               devil
               have
               more
               than
               God
               ?
               How
               will
               this
               stand
               with
               the
               infinite
               goodness
               of
               God
               ?
            
          
           
             Answ
             .
             I
             have
             fully
             answered
             this
             before
             in
             Part
             1.
             chap.
             
             11.
             and
             should
             now
             adde
             but
             this
             ;
             1.
             
             In
             our
             enquiries
             ,
             
             we
             must
             begin
             with
             the
             
               primum
               cognita
            
             ,
             or
             notissima
             ,
             as
             aforesaid
             :
             that
             God
             is
             most
             good
             ,
             and
             also
             just
             ,
             and
             punisheth
             sinners
             ,
             is
             before
             proved
             to
             be
             among
             the
             notissima
             ,
             or
             
               primum
               cognita
            
             ;
             and
             therefore
             it
             is
             most
             certain
             ,
             that
             these
             are
             no
             way
             contradictory
             to
             each
             other
             .
          
           
             2.
             
             And
             if
             it
             be
             no
             contradiction
             to
             God's
             goodness
             ,
             to
             punish
             and
             cast
             off
             for
             ever
             the
             
               lesser
               part
            
             of
             the
             world
             ,
             then
             it
             is
             none
             to
             punish
             or
             cast
             off
             the
             
               greater
               part
            
             .
             The
             inequality
             of
             number
             will
             not
             alter
             the
             case
             .
          
           
             3.
             
             It
             is
             no
             way
             against
             the
             goodness
             of
             
               humane
               Governours
            
             ,
             in
             some
             cases
             ,
             to
             punish
             even
             the
             
               greater
               number
            
             ,
             according
             to
             their
             deserts
             .
          
           
             4.
             
             Can
             any
             man
             that
             openeth
             his
             eyes
             deny
             it
             in
             
               matter
               of
               fact
            
             ,
             that
             the
             far
             greater
             part
             of
             the
             world
             is
             
               actually
               ungodly
            
             ,
             worldly
             ,
             sensual
             and
             disobedient
             ?
             Or
             that
             such
             are
             meet
             for
             punishment
             ,
             and
             unmeet
             for
             the
             love
             and
             holy
             fruition
             of
             God
             ?
             When
             I
             see
             that
             most
             men
             are
             ungodly
             ,
             and
             uncapable
             of
             Heaven
             ,
             is
             it
             not
             harder
             to
             reason
             ,
             to
             believe
             that
             these
             
               shall
               have
            
             that
             joy
             and
             employment
             of
             which
             they
             are
             uncapable
             ,
             than
             that
             they
             shall
             have
             the
             punishment
             which
             agreeth
             with
             their
             capacity
             ,
             desert
             and
             choice
             ?
             Must
             I
             believe
             that
             
               God's
               enemies
            
             shall
             
               love
               him
               for
               ever
            
             ,
             meerly
             because
             they
             are
             the
             
               greater
               number
            
             ?
             If
             
               one
               man
            
             that
             dieth
             unrenewed
             be
             capable
             of
             heaven
             ,
             another
             is
             so
             ,
             and
             all
             are
             so
             :
             Therefore
             I
             must
             either
             believe
             that
             
               no
               impenitent
            
             ungodly
             person
             is
             saved
             ,
             or
             that
             all
             be
             saved
             .
             The
             number
             therefore
             is
             nothing
             to
             the
             deciding
             of
             the
             case
             .
          
           
             5.
             
             Can
             any
             man
             in
             his
             wits
             deny
             ,
             that
             it
             is
             as
             sure
             that
             God
             permitteth
             sin
             in
             the
             world
             ,
             as
             that
             the
             Sun
             shineth
             on
             us
             :
             yea
             ,
             that
             he
             permitteth
             that
             universal
             enormous
             deluge
             of
             wickedness
             which
             the
             world
             groaneth
             under
             at
             this
             day
             ?
             
             And
             that
             this
             sin
             is
             the
             souls
             calamity
             ;
             and
             to
             a
             right
             judgment
             ,
             is
             much
             worse
             than
             punishment
             ,
             what
             ever
             beastly
             sensuality
             may
             gainsay
             .
             If
             then
             the
             
               visible
               wickedness
            
             of
             the
             world
             be
             permitted
             by
             God
             ,
             without
             any
             impeachment
             of
             his
             goodness
             ,
             then
             certainly
             his
             goodness
             may
             consist
             with
             punishment
             ,
             (
             which
             as
             such
             is
             good
             ,
             when
             sin
             is
             evil
             :
             )
             And
             much
             of
             this
             punishment
             also
             is
             but
             materially
             permitted
             by
             God
             ,
             and
             executed
             by
             sinners
             upon
             themselves
             .
          
           
             6.
             
             The
             
               wisdom
               and
               goodness
            
             of
             God
             saw
             it
             meet
             ,
             for
             the
             right
             government
             of
             this
             world
             ,
             to
             put
             the
             threatnings
             of
             an
             
               everlasting
               punishment
            
             in
             his
             Law
             :
             (
             and
             how
             can
             that
             man
             have
             the
             face
             to
             say
             ,
             it
             was
             needless
             ,
             or
             
               too
               much
            
             in
             the
             Law
             ,
             with
             whom
             it
             proved
             
               not
               enough
            
             to
             weigh
             down
             the
             trifling
             interests
             of
             the
             flesh
             .
             )
             And
             if
             it
             was
             meet
             to
             put
             that
             penalty
             in
             the
             Law
             ,
             it
             is
             just
             and
             meet
             to
             put
             that
             Law
             into
             execution
             ,
             how
             many
             soever
             fall
             under
             the
             penalty
             of
             it
             ,
             (
             as
             hath
             been
             proved
             .
             )
          
           
             7.
             
             The
             goodness
             of
             God
             consisteth
             not
             in
             a
             Will
             to
             make
             all
             his
             creatures
             as
             great
             ,
             or
             good
             and
             happy
             ,
             as
             he
             can
             :
             but
             it
             is
             essentially
             in
             his
             
               infinite
               perfections
            
             ;
             and
             expressively
             in
             the
             communication
             of
             so
             much
             to
             his
             creatures
             ,
             as
             he
             
               seeth
               meet
            
             ,
             and
             in
             the
             accomplishment
             of
             his
             
               own
               pleasure
            
             ,
             by
             such
             ways
             of
             
               Benignity
               and
               Justice
            
             as
             are
             most
             suitable
             to
             his
             
               Wisdom
               and
               Holiness
            
             .
             Man's
             
               personal
               interest
            
             is
             an
             unfit
             rule
             and
             measure
             of
             
               God's
               goodness
            
             .
          
           
             8.
             
             To
             recite
             what
             I
             said
             ,
             and
             speak
             it
             plainlier
             ,
             I
             confess
             it
             greatly
             quieteth
             
               my
               mind
            
             against
             this
             great
             objection
             of
             the
             numbers
             that
             are
             damned
             and
             cast
             off
             for
             ever
             ,
             to
             consider
             how
             small
             a
             part
             this
             earth
             is
             of
             God's
             creation
             ,
             as
             well
             as
             how
             sinful
             and
             impenitent
             .
             Ask
             any
             Astronomer
             ,
             that
             hath
             considered
             the
             innumerable
             number
             of
             the
             fixed
             Stars
             and
             Planets
             ,
             with
             their
             distances
             ,
             and
             magnitude
             ,
             and
             glory
             ,
             
             and
             the
             uncertainty
             that
             we
             have
             whether
             there
             be
             not
             as
             many
             more
             ,
             or
             an
             hundred
             or
             thousand
             times
             as
             many
             ,
             unseen
             to
             man
             ,
             as
             all
             those
             which
             we
             see
             (
             considering
             the
             defectiveness
             of
             man's
             sight
             ,
             and
             the
             Planets
             about
             Jupiter
             ,
             with
             the
             innumerable
             Stars
             in
             the
             Milky
             way
             ,
             which
             the
             Tube
             hath
             lately
             discovered
             ,
             which
             man's
             eyes
             without
             it
             could
             not
             see
             ,
             )
             I
             say
             ,
             ask
             any
             man
             who
             knoweth
             these
             things
             ,
             whether
             all
             this
             earth
             be
             any
             more
             in
             comparison
             of
             
             the
             whole
             creation
             ,
             
             than
             one
             Prison
             is
             to
             a
             Kingdom
             or
             Empire
             ,
             or
             the
             paring
             of
             one
             nail
             ,
             or
             a
             little
             mole
             ,
             or
             wart
             ,
             or
             a
             hair
             ,
             in
             comparison
             of
             the
             whole
             body
             .
             And
             if
             God
             should
             cast
             off
             
               all
               this
               earth
            
             ,
             and
             use
             
               all
               the
               sinners
            
             in
             it
             as
             they
             deserve
             ,
             it
             is
             no
             more
             sign
             of
             a
             want
             of
             benignity
             or
             mercy
             in
             him
             ,
             than
             it
             is
             for
             a
             King
             to
             cast
             
               one
               subject
            
             of
             a
             million
             into
             a
             Jail
             ,
             and
             to
             hang
             him
             for
             his
             murder
             ,
             or
             treason
             ,
             or
             rebellion
             ;
             or
             for
             a
             man
             to
             kill
             
               one
               louse
            
             ,
             which
             is
             but
             a
             molestation
             to
             the
             body
             which
             beareth
             it
             ;
             or
             than
             it
             is
             to
             
               pare
               a
               mans
               nails
            
             ,
             or
             cut
             off
             a
             wart
             ,
             or
             a
             hair
             ,
             or
             to
             pull
             out
             a
             rotten
             aking
             tooth
             .
             
             I
             know
             it
             is
             a
             thing
             uncertain
             and
             unrevealed
             to
             us
             ,
             whether
             all
             these
             Globes
             be
             inhabited
             or
             not
             :
             but
             he
             that
             considereth
             ,
             that
             there
             is
             scarce
             any
             uninhabitable
             place
             on
             earth
             ,
             or
             in
             the
             water
             ,
             or
             air
             ,
             but
             men
             ,
             or
             beasts
             ,
             or
             birds
             ,
             or
             fishes
             ,
             or
             flies
             ,
             or
             worms
             and
             moles
             do
             take
             up
             almost
             all
             ,
             will
             think
             it
             a
             probability
             so
             near
             a
             certainty
             ,
             as
             not
             to
             be
             much
             doubted
             of
             ,
             that
             the
             vaster
             and
             more
             glorious
             parts
             of
             the
             Creation
             are
             not
             uninhabited
             ;
             but
             that
             they
             have
             Inhabitants
             answerable
             to
             their
             magnitude
             and
             glory
             (
             as
             Palaces
             have
             other
             inhabitants
             than
             Cottages
             )
             :
             and
             that
             there
             is
             a
             connaturality
             and
             agreeableness
             there
             as
             well
             as
             here
             ,
             between
             the
             Region
             or
             Globe
             ,
             and
             the
             inhabitants
             .
             But
             whether
             it
             be
             the
             Globes
             themselves
             ,
             or
             only
             the
             inter-spaces
             ,
             or
             other
             parts
             that
             are
             thus
             inhabited
             ,
             no
             reason
             can
             doubt
             ,
             but
             that
             those
             more
             vast
             and
             glorious
             spaces
             are
             proportionably
             possess'd
             :
             And
             whether
             they
             are
             all
             to
             be
             called
             Angels
             or
             Spirits
             ,
             or
             by
             what
             other
             name
             ,
             is
             unrevealed
             to
             us
             :
             but
             what
             ever
             they
             are
             called
             ,
             I
             make
             no
             question
             but
             our
             number
             to
             theirs
             is
             not
             one
             to
             a
             million
             at
             the
             most
             .
          
           
           
             Now
             this
             being
             so
             ,
             for
             ought
             we
             know
             those
             glorious
             parts
             may
             have
             inhabitants
             without
             
               any
               sin
            
             or
             misery
             ;
             who
             are
             filled
             with
             their
             
               Makers
               love
            
             and
             goodness
             ;
             and
             so
             are
             fitter
             to
             be
             the
             demonstration
             of
             that
             
               love
               and
               goodness
            
             ,
             than
             this
             sinful
             mole-hill
             or
             dungeon
             of
             ignorance
             is
             .
             If
             I
             were
             sure
             that
             God
             would
             save
             
               all
               mankind
            
             ,
             and
             only
             leave
             the
             devils
             in
             their
             damnation
             ,
             and
             forsake
             no
             part
             of
             his
             Creation
             but
             
               their
               Hell
            
             ,
             it
             would
             not
             be
             any
             great
             stumbling
             to
             my
             faith
             :
             Or
             if
             Earth
             were
             all
             God's
             creation
             ,
             and
             I
             were
             sure
             that
             he
             would
             condemn
             but
             one
             man
             of
             a
             hundred
             thousand
             ,
             or
             a
             million
             ,
             and
             that
             only
             for
             
               final
               impenitency
            
             in
             the
             contempt
             of
             the
             mercy
             which
             would
             have
             saved
             him
             ;
             this
             would
             be
             no
             great
             difficulty
             to
             my
             faith
             .
             Why
             then
             should
             it
             be
             an
             offence
             to
             us
             ,
             if
             God
             ,
             for
             their
             final
             refusal
             of
             his
             grace
             ,
             do
             for
             ever
             forsake
             and
             punish
             the
             far
             greater
             part
             of
             this
             little
             dark
             and
             sinful
             world
             ,
             while
             he
             glorifieth
             his
             Benignity
             and
             Love
             abundantly
             upon
             innumerable
             Angels
             ,
             and
             blessed
             Spirits
             ,
             and
             inhabitants
             of
             those
             more
             large
             and
             glorious
             seats
             ?
             If
             you
             would
             judge
             of
             the
             Beneficence
             of
             a
             King
             ,
             will
             you
             go
             to
             the
             Jail
             and
             the
             Gallows
             to
             discern
             it
             ,
             or
             to
             his
             Palace
             and
             all
             the
             rest
             of
             his
             Kingdom
             ?
             And
             will
             you
             make
             a
             few
             condemned
             malefactors
             the
             measure
             of
             it
             ?
             or
             all
             the
             rest
             of
             his
             obedient
             prosperous
             subjects
             ?
             If
             Hell
             be
             totally
             forsaken
             of
             God
             ,
             as
             having
             totally
             forsaken
             him
             ;
             and
             if
             Earth
             have
             made
             it self
             next
             to
             Hell
             ,
             and
             be
             forsaken
             as
             to
             the
             far
             greater
             part
             ,
             because
             that
             greater
             part
             hath
             forsaken
             him
             ;
             as
             long
             as
             there
             may
             be
             millions
             of
             blessed
             ones
             above
             ,
             to
             one
             of
             these
             forsaken
             ones
             on
             earth
             ,
             it
             should
             be
             no
             offence
             to
             any
             but
             the
             selfish
             guilty
             sinner
             .
             I
             confess
             I
             rather
             look
             on
             it
             as
             a
             great
             demonstration
             of
             God's
             holiness
             and
             goodness
             in
             his
             Justice
             ,
             that
             he
             will
             punish
             the
             rebellious
             according
             to
             his
             Laws
             ;
             and
             a
             great
             demonstration
             of
             his
             Goodness
             in
             his
             Mercy
             ,
             that
             he
             will
             save
             any
             of
             such
             a
             rebellious
             world
             ,
             and
             hath
             not
             forsaken
             it
             utterly
             as
             Hell
             :
             
             And
             when
             of
             all
             the
             thousands
             of
             Worlds
             or
             Globes
             which
             he
             hath
             made
             ,
             we
             know
             of
             none
             forsaken
             by
             him
             ,
             but
             Hell
             ,
             and
             part
             of
             the
             Earth
             ,
             all
             the
             Devils
             ,
             and
             most
             of
             Men
             ;
             we
             should
             admire
             the
             glory
             of
             his
             bounty
             ,
             and
             be
             thankful
             with
             joy
             ,
             that
             we
             are
             not
             of
             the
             forsaken
             number
             ;
             and
             that
             even
             among
             sinners
             ,
             he
             will
             cast
             off
             none
             but
             those
             that
             finally
             reject
             his
             mercy
             .
          
           
           
             But
             selfishness
             and
             sense
             do
             make
             men
             blinde
             ,
             and
             judge
             of
             Good
             and
             Evil
             only
             by
             self-interest
             and
             feeling
             ;
             and
             the
             malefactor
             will
             hardly
             magnifie
             Justice
             ,
             nor
             take
             it
             to
             be
             a
             sign
             of
             Goodness
             :
             But
             God
             will
             be
             God
             whether
             selfish
             rebels
             will
             or
             not
             .
          
           
             Obj.
             
               That
               any
               thing
               existeth
               besides
               God
               cannot
               be
               known
               but
               by
               sense
               or
               history
               :
               Have
               you
               either
               of
               these
               for
               those
               Inhabitants
               ?
               And
               if
               we
               may
               go
               by
               Conjectures
               ,
               for
               ought
               you
               know
               there
               may
               as
               many
               of
               those
               Worlds
               be
               damned
               ,
               as
               of
               earthly
               men
               .
            
          
           
             Ans
             .
             1.
             
             Some
             men
             are
             so
             little
             conscious
             of
             their
             humanity
             ,
             that
             they
             think
             that
             nothing
             is
             known
             at
             all
             :
             But
             he
             that
             knoweth
             by
             sense
             that
             
               He
               is
               himself
            
             ,
             and
             that
             there
             is
             a
             
               World
               about
               him
            
             ,
             and
             then
             by
             Reason
             that
             there
             is
             
               a
               God
            
             ,
             may
             know
             also
             by
             Reason
             that
             there
             are
             other
             Creatures
             which
             he
             never
             saw
             :
             Neither
             sense
             nor
             history
             told
             us
             of
             the
             inhabitants
             of
             the
             (
             then
             )
             unknown
             parts
             of
             the
             World
             ;
             and
             yet
             it
             had
             been
             easie
             to
             gather
             at
             least
             a
             strong
             probability
             that
             there
             are
             such
             .
             He
             that
             knoweth
             that
             an
             intelligent
             Nature
             is
             better
             than
             a
             non-intelligent
             ,
             and
             then
             knoweth
             that
             God
             hath
             made
             man
             intelligent
             ,
             and
             then
             thinketh
             what
             difference
             there
             is
             in
             matter
             ,
             magnitude
             and
             glory
             ,
             between
             the
             dirty
             body
             of
             Man
             with
             the
             Earth
             he
             liveth
             in
             ,
             and
             those
             vast
             and
             glorious
             Ethereal
             spaces
             ;
             will
             quickly
             judge
             that
             it
             is
             a
             thing
             incredible
             ,
             that
             God
             should
             have
             no
             Creatures
             nobler
             than
             man
             ,
             nor
             imprint
             more
             of
             his
             Image
             upon
             any
             in
             those
             more
             glorious
             Regions
             ,
             than
             on
             us
             that
             dwell
             as
             Snails
             in
             such
             a
             shell
             ;
             or
             that
             there
             should
             be
             such
             a
             strange
             disproportion
             in
             the
             works
             of
             God
             ,
             as
             that
             a
             punctum
             of
             dirty
             earth
             only
             should
             be
             possessed
             of
             the
             Divine
             or
             Intellectual
             nature
             ,
             and
             the
             vast
             and
             glorious
             Orbs
             or
             Spaces
             be
             made
             only
             to
             look
             on
             ,
             or
             to
             serve
             these
             mortal
             Worms
             :
             But
             proofs
             go
             according
             to
             the
             preparation
             of
             the
             Receivers
             minde
             :
             Nothing
             is
             a
             proof
             to
             the
             unprepared
             and
             prejudiced
             .
          
           
             2.
             
             We
             have
             sense
             by
             the
             Telescope
             to
             tell
             us
             ,
             that
             the
             Moon
             hath
             parts
             unequal
             ,
             and
             looketh
             much
             like
             the
             habitable
             Earth
             :
             And
             we
             have
             sense
             to
             tell
             us
             ,
             that
             there
             are
             Witches
             and
             Apparitions
             ,
             and
             consequently
             other
             kinde
             of
             intellectual
             Wights
             than
             we
             .
             And
             we
             have
             History
             to
             tell
             us
             
             of
             the
             appearances
             and
             offices
             of
             Angels
             :
             And
             if
             there
             be
             certainly
             such
             wights
             ,
             our
             eyes
             may
             help
             us
             to
             conjecture
             at
             their
             Numbers
             (
             compared
             to
             us
             )
             by
             the
             spaces
             which
             they
             inhabit
             .
          
           
             3.
             
             There
             is
             a
             proportion
             and
             harmony
             in
             all
             the
             works
             of
             God
             :
             And
             therefore
             we
             that
             see
             how
             much
             the
             superiour
             Orbs
             do
             in
             glory
             excell
             this
             dirty
             Earth
             ,
             have
             reason
             to
             think
             that
             the
             nature
             of
             the
             Inhabitants
             is
             suited
             to
             their
             Habitations
             ;
             and
             consequently
             that
             they
             are
             more
             excellent
             Creatures
             than
             we
             ,
             and
             therefore
             less
             sinfull
             ,
             and
             therefore
             more
             happy
             .
          
           
             4.
             
             Yet
             after
             all
             this
             ,
             I
             am
             neither
             asserting
             that
             all
             this
             is
             so
             ,
             nor
             bound
             to
             prove
             it
             .
             I
             only
             argue
             ,
             that
             you
             who
             are
             offended
             at
             the
             numbers
             that
             sin
             and
             perish
             ,
             do
             wrangle
             in
             the
             dark
             ,
             and
             speak
             against
             you
             know
             not
             what
             .
             Conjecture
             is
             enough
             for
             me
             ,
             to
             prove
             that
             you
             do
             foolishly
             to
             argue
             against
             experience
             (
             of
             the
             sin
             and
             misery
             of
             the
             most
             )
             upon
             meer
             uncertainties
             .
             You
             will
             not
             censure
             the
             actions
             of
             a
             Prince
             or
             Generall
             ,
             when
             your
             ignorance
             of
             their
             Counsels
             maketh
             you
             uncertain
             of
             the
             cause
             ;
             yea
             and
             of
             the
             
               matter
               of
               fact
            
             it self
             .
             The
             proof
             lyeth
             on
             your
             part
             ,
             and
             not
             on
             mine
             :
             You
             say
             ,
             
               our
               doctrine
               is
               incredible
            
             ,
             because
             so
             few
             are
             saved
             ,
             and
             yet
             confess
             that
             for
             ought
             you
             know
             ,
             taking
             all
             together
             it
             may
             be
             many
             millions
             for
             one
             that
             perisheth
             .
             I
             think
             by
             proving
             you
             uncertain
             of
             this
             ,
             I
             prove
             you
             foolish
             in
             your
             Infidelity
             .
             And
             if
             you
             will
             conjecture
             then
             ,
             that
             there
             may
             as
             many
             of
             those
             other
             Regions
             be
             damned
             ,
             1.
             
             You
             shew
             your selves
             much
             more
             harsh
             in
             your
             censures
             than
             the
             Christians
             are
             ,
             whose
             harshness
             you
             are
             now
             reproving
             :
             Yea
             you
             conjecture
             this
             without
             all
             ground
             or
             probability
             .
             And
             will
             you
             say
             then
             ,
             
               For
               ought
               I
               know
               it
               may
               be
               so
               ,
            
             Ergo
             ,
             
               Christianity
               is
               incredible
            
             ?
             Can
             a
             groundless
             conjecture
             allow
             any
             rational
             man
             such
             a
             Conclusion
             ?
          
           
             Obj.
             
               But
               you
               say
               your selves
               that
               many
               of
               the
               Angels
               fell
               ,
               and
               are
               now
               Devils
               .
            
          
           
             Answ
             .
             But
             we
             say
             not
             
               how
               many
            
             :
             we
             never
             said
             that
             it
             is
             the
             whole
             number
             of
             the
             Glorious
             Inhabitants
             of
             all
             the
             superiour
             World
             ,
             who
             are
             called
             Angels
             ,
             as
             Messengers
             or
             Officers
             about
             man
             :
             we
             know
             not
             how
             small
             a
             part
             of
             them
             comparatively
             it
             may
             be
             :
             And
             of
             them
             we
             know
             not
             
             how
             few
             fell
             .
             Augustine
             conjectured
             that
             it
             was
             the
             tenth
             part
             ;
             but
             we
             have
             no
             ground
             for
             any
             such
             conjecture
             .
          
           
             Obj.
             
               But
               it
               is
               incredible
               that
               the
               World
               should
               perish
               for
               one
               mans
               sin
               ,
               whom
               they
               never
               knew
               ,
               nor
               could
               prevent
               ?
            
          
           
             Ans
             .
             1.
             
             To
             them
             that
             know
             what
             Generation
             is
             ,
             and
             what
             the
             Son
             is
             to
             the
             Father
             ,
             it
             is
             not
             incredible
             at
             all
             that
             the
             unholy
             Parents
             do
             not
             beget
             holy
             Children
             ,
             nor
             convey
             to
             them
             that
             which
             they
             have
             not
             themselves
             :
             nor
             yet
             that
             God
             should
             hate
             the
             unholy
             :
             Nor
             that
             the
             Parents
             choice
             should
             signifie
             much
             for
             their
             Childrens
             state
             ,
             who
             have
             no
             wills
             of
             their
             own
             fit
             for
             actual
             choice
             ;
             nor
             that
             restored
             imperfect
             holiness
             should
             not
             be
             conveyed
             to
             Children
             by
             natural
             propagation
             ;
             which
             came
             to
             the
             Parents
             by
             Regeneration
             :
             nor
             that
             the
             Children
             of
             Traytors
             should
             be
             disinherited
             for
             their
             Fathers
             faults
             :
             nor
             that
             the
             Children
             of
             Drunkards
             and
             Gluttons
             should
             be
             naturally
             diseased
             .
          
           
             2.
             
             No
             man
             in
             the
             World
             doth
             perish
             for
             Adams
             sin
             alone
             without
             his
             own
             :
             (
             Though
             we
             judge
             the
             case
             of
             Infants
             to
             allow
             you
             no
             exception
             ,
             yet
             to
             carry
             the
             controversie
             to
             them
             into
             the
             dark
             ,
             and
             to
             argue
             
               à
               minus
               notis
            
             ,
             is
             not
             the
             property
             of
             such
             as
             seek
             impartially
             for
             truth
             .
             )
             Christ
             hath
             procured
             a
             new
             Covenant
             upon
             which
             all
             those
             that
             hear
             the
             Gospel
             ,
             shall
             again
             be
             tryed
             for
             life
             or
             death
             :
             And
             those
             that
             hear
             it
             not
             ,
             have
             divers
             means
             which
             have
             a
             tendency
             to
             their
             recovery
             ,
             and
             are
             under
             undenyable
             Obligations
             to
             use
             those
             means
             in
             order
             to
             their
             recovery
             :
             which
             if
             they
             do
             not
             faithfully
             ,
             they
             perish
             for
             their
             own
             sin
             .
             Should
             it
             not
             make
             Christianity
             
               the
               more
               easily
               credible
            
             ,
             when
             
               certain
               experience
            
             assureth
             us
             ,
             how
             prone
             even
             Infants
             are
             to
             sin
             ,
             and
             how
             universally
             the
             World
             is
             drown'd
             in
             wickedness
             ;
             and
             then
             to
             finde
             so
             admirable
             and
             suitable
             a
             Remedy
             revealed
             ?
          
           
             Obj.
             
               But
               Punishment
               is
               to
               warn
               others
               from
               sinning
               :
               But
               after
               this
               life
               there
               will
               be
               none
               to
               warn
               :
               therefore
               there
               will
               be
               no
               punishment
               ,
               because
               the
               end
               of
               punishing
               ceaseth
               .
            
          
           
             Answ
             .
             1.
             
             It
             is
             a
             false
             position
             ,
             that
             punishment
             is
             only
             or
             chiefly
             to
             be
             a
             warning
             to
             others
             .
             It
             is
             chiefly
             for
             the
             ultimate
             end
             of
             Government
             ,
             which
             
               secundum
               quid
            
             among
             men
             ,
             is
             the
             
               bonum
               publicum
            
             ;
             but
             simpliciter
             ,
             in
             Gods
             Government
             ,
             
             it
             is
             the
             Glorifying
             or
             demonstration
             of
             the
             Holiness
             and
             Justice
             of
             God
             the
             universal
             Governour
             ,
             to
             the
             pleasure
             of
             his
             holy
             will.
             
          
           
             
             2.
             
             It
             is
             the
             Penalty
             as
             Threatned
             in
             the
             Law
             ,
             and
             not
             the
             penalty
             as
             executed
             ,
             which
             is
             the
             first
             necessary
             means
             to
             deterre
             others
             from
             offending
             :
             And
             then
             the
             execution
             is
             secondarily
             necessary
             ,
             because
             the
             Law
             must
             be
             fulfilled
             .
             It
             is
             not
             the
             actual
             hanging
             of
             a
             murderer
             ;
             which
             is
             the
             first
             necessary
             instrument
             or
             means
             to
             restrain
             murderers
             :
             But
             it
             is
             the
             Penalty
             in
             the
             Law
             ,
             which
             saith
             that
             Murderers
             shall
             be
             hanged
             :
             And
             the
             commination
             of
             the
             Law
             would
             be
             no
             restraint
             ,
             if
             it
             were
             not
             that
             it
             relateth
             to
             a
             just
             execution
             .
             So
             that
             it
             was
             necessary
             to
             the
             restraint
             of
             sinners
             in
             
               this
               world
            
             ,
             
             that
             God
             should
             threaten
             Hell
             in
             his
             Law
             :
             And
             therefore
             it
             is
             necessary
             that
             he
             execute
             that
             Law
             ;
             or
             else
             it
             would
             be
             delusory
             ,
             and
             contemptible
             .
          
           
             3.
             
             How
             know
             we
             who
             shall
             survive
             this
             present
             World
             ,
             to
             whom
             God
             may
             make
             mans
             Hell
             a
             warning
             ?
             Are
             not
             the
             Devils
             now
             set
             out
             in
             Scripture
             for
             a
             warning
             to
             Man
             ?
             And
             how
             know
             we
             what
             other
             Creatures
             God
             hath
             ,
             to
             whom
             these
             punished
             sinners
             may
             be
             a
             warning
             ?
             Or
             whether
             the
             
               New
               Earth
               ,
               wherein
               Righteousness
               must
               dwell
               ,
               according
               to
               Gods
               Promise
            
             (
             2
             Pet.
             3.12
             ,
             13.
             )
             shall
             not
             have
             use
             of
             this
             warning
             to
             keep
             them
             in
             their
             righteousness
             ?
             As
             long
             as
             all
             these
             things
             are
             probable
             ,
             and
             the
             contrary
             utterly
             uncertain
             ,
             how
             foolish
             a
             thing
             is
             it
             ,
             to
             go
             from
             the
             light
             of
             a
             plain
             Revelation
             and
             Scripture
             ,
             and
             argue
             from
             our
             dark
             uncertainties
             and
             improbabilities
             against
             that
             light
             ?
             And
             all
             because
             self-love
             and
             guilt
             doth
             make
             sinners
             unwilling
             to
             believe
             the
             truth
             ?
             So
             much
             for
             the
             Objection
             against
             Hell.
             
          
           
             Obj.
             VIII
             .
             
               But
               it
               is
               incredible
               ,
               that
               all
               those
               shall
               be
               damned
               that
               live
               honestly
               and
               soberly
               ,
               and
               do
               no
               body
               harm
               ,
               if
               they
               do
               not
               also
               live
               a
               holy
               and
               heavenly
               life
               ,
               and
               forsake
               all
               for
               another
               World.
               
            
          
           
             
             Answ
             .
             It
             is
             but
             selfishness
             and
             blindness
             ,
             which
             maketh
             men
             call
             him
             an
             honest
             man
             ,
             and
             speak
             lightly
             of
             his
             wickedness
             who
             preferreth
             the
             dung
             and
             trifles
             of
             this
             World
             ,
             before
             his
             Maker
             ,
             and
             Everlasting
             glory
             .
             What
             if
             a
             pack
             of
             Murderers
             ,
             Thieves
             and
             Rebels
             ,
             do
             live
             together
             in
             love
             ,
             
             and
             do
             one
             another
             no
             harm
             ?
             shall
             that
             excuse
             their
             murders
             or
             rebellions
             ,
             and
             give
             them
             the
             name
             of
             
               honest
               men
            
             ?
             
             What
             is
             the
             Creature
             to
             the
             Creator
             ?
             what
             greater
             wickedness
             can
             man
             commit
             ,
             than
             to
             deny
             ,
             despise
             and
             disobey
             his
             Maker
             ?
             and
             to
             preferre
             the
             most
             contemptible
             vanity
             before
             him
             ?
             and
             to
             choose
             the
             transitory
             pleasure
             of
             sinning
             ,
             before
             the
             endless
             fruition
             of
             his
             God
             ?
             what
             is
             wronging
             a
             Neighbour
             ,
             in
             comparison
             of
             this
             wrong
             ?
             shall
             a
             sinner
             refuse
             his
             everlasting
             happiness
             when
             it
             is
             offered
             him
             ,
             and
             then
             think
             to
             have
             it
             ,
             when
             he
             can
             possess
             the
             pleasure
             of
             sin
             no
             longer
             ?
             and
             all
             because
             
               he
               did
               no
               man
               wrong
            
             ?
             Doth
             he
             think
             to
             refuse
             Heaven
             ,
             and
             yet
             to
             have
             it
             ?
             If
             he
             refuse
             the
             Love
             of
             God
             ,
             and
             perfection
             of
             Holiness
             ,
             he
             refuseth
             Heaven
             .
             It
             is
             so
             far
             from
             being
             incredible
             that
             the
             unholy
             should
             be
             damned
             ,
             and
             the
             Holy
             only
             saved
             ,
             that
             the
             contrary
             is
             impossible
             :
             I
             would
             not
             believe
             an
             Angel
             from
             Heaven
             ,
             if
             he
             should
             tell
             me
             that
             one
             unholy
             Soul
             ,
             
               in
               sensu
               composito
               ,
               while
               such
               ,
            
             shall
             be
             saved
             ,
             and
             have
             the
             heavenly
             felicity
             :
             because
             it
             is
             a
             meer
             contradiction
             .
             For
             to
             be
             blessed
             in
             Heaven
             ,
             is
             to
             be
             happy
             in
             the
             perfect
             Love
             of
             God
             :
             And
             to
             love
             God
             without
             Holiness
             ,
             signifieth
             to
             love
             him
             without
             loving
             him
             .
             Are
             these
             the
             Objections
             of
             unbelief
             ?
          
           
             Obj.
             IX
             .
             
               The
               Resurrection
               of
               these
               Numerical
               Bodies
               ,
               when
               they
               are
               devoured
               and
               turned
               into
               the
               substance
               of
               other
               bodies
               ,
               is
               a
               thing
               incredible
            
             †
             .
          
           
             Answ
             .
             1.
             
             If
             it
             be
             neither
             against
             the
             Power
             ,
             the
             Wisdom
             ,
             or
             the
             
               Will
               of
               God
            
             ,
             it
             is
             not
             incredible
             at
             all
             .
             
             But
             it
             is
             not
             against
             any
             of
             these
             .
             Who
             can
             say
             ,
             that
             God
             is
             unable
             to
             raise
             the
             dead
             ,
             who
             seeth
             so
             much
             greater
             things
             performed
             by
             him
             ,
             in
             the
             daily
             motion
             of
             the
             Sun
             (
             or
             Earth
             )
             and
             in
             the
             support
             and
             course
             of
             the
             whole
             frame
             of
             Nature
             ?
             He
             that
             can
             every
             Spring
             give
             a
             kinde
             of
             Resurrection
             ,
             to
             Plants
             and
             Flowers
             ,
             and
             Fruits
             of
             the
             Earth
             ,
             can
             easily
             raise
             our
             bodies
             from
             the
             dust
             .
             And
             no
             man
             can
             prove
             ,
             that
             the
             Wisdom
             of
             God
             ,
             or
             yet
             his
             Will
             ,
             are
             against
             our
             Resurrection
             ;
             but
             that
             both
             
             are
             for
             it
             ,
             
             may
             be
             proved
             by
             his
             Promises
             :
             Shall
             that
             which
             is
             beyond
             the
             power
             of
             Man
             ,
             be
             therefore
             objected
             as
             a
             difficulty
             to
             God
             ?
          
           
             2.
             
             Yea
             ,
             it
             is
             congruous
             to
             the
             Wisdom
             and
             Governing
             Justice
             of
             God
             ,
             that
             the
             same
             Body
             which
             was
             partaker
             with
             the
             Soul
             in
             sin
             and
             duty
             ,
             should
             be
             partaker
             with
             it
             in
             suffering
             or
             felicity
             ?
             
          
           
             3.
             
             The
             Lord
             Jesus
             Christ
             did
             purposely
             die
             and
             rise
             again
             in
             his
             humane
             body
             ,
             to
             put
             the
             Resurrection
             out
             of
             doubt
             ,
             by
             undenyable
             ocular
             demonstration
             ,
             and
             by
             the
             certainty
             of
             belief
             .
          
           
             4.
             
             There
             is
             some
             
               Natural
               Reason
            
             for
             the
             Resurrection
             in
             the
             Souls
             inclination
             to
             its
             Body
             .
             As
             it
             is
             unwilling
             to
             lay
             it
             down
             ,
             it
             will
             be
             willing
             to
             reassume
             it
             ,
             when
             God
             shall
             say
             ,
             The
             time
             is
             come
             .
             As
             we
             may
             conclude
             at
             night
             when
             they
             are
             going
             to
             bed
             ,
             that
             the
             people
             of
             City
             and
             Countrey
             will
             rise
             the
             next
             morning
             ,
             and
             put
             on
             their
             Cloaths
             ,
             and
             not
             go
             naked
             about
             the
             streets
             ,
             because
             there
             is
             in
             them
             a
             
               Natural
               inclination
            
             to
             rising
             and
             to
             cloaths
             ,
             and
             a
             natural
             aversness
             to
             
               lie
               still
            
             or
             to
             go
             uncloathed
             ;
             so
             may
             we
             conclude
             from
             the
             
               souls
               natural
               inclination
            
             to
             its
             body
             ,
             that
             it
             will
             reassume
             it
             as
             soon
             as
             God
             consenteth
             .
          
           
             5.
             
             And
             all
             our
             Objections
             which
             reason
             from
             supposed
             contradictions
             vanish
             ;
             because
             none
             of
             us
             all
             have
             so
             much
             skill
             in
             Physicks
             as
             to
             know
             what
             it
             is
             which
             individuateth
             this
             Numerical
             Body
             ,
             and
             so
             what
             it
             is
             which
             is
             to
             be
             restored
             :
             But
             we
             all
             confess
             ,
             that
             it
             is
             not
             the
             present
             mass
             of
             flesh
             and
             humours
             ,
             which
             being
             in
             a
             continual
             flux
             ,
             is
             not
             the
             same
             this
             year
             which
             it
             was
             the
             last
             ,
             and
             may
             vanish
             long
             before
             we
             die
             .
          
           
             Obj.
             X.
             
               If
               Christ
               be
               indeed
               the
               Saviour
               of
               the
               World
               ,
               why
               came
               he
               not
               into
               the
               World
               till
               it
               was
            
             4000
             
               years
               old
               ?
               And
               why
               was
               he
               before
               revealed
               to
               so
               few
               ?
               and
               to
               them
               so
               darkly
               ?
               Did
               God
               care
               for
               none
               on
               earth
               ,
               but
               a
               few
            
             Jews
             ?
             
               or
               did
               he
               not
               care
               for
               the
               Worlds
               recovery
               till
               the
               later
               age
               ,
               when
               it
               drew
               towards
               its
               end
               ?
            
          
           
             Answ
             .
             It
             is
             hard
             for
             the
             Governour
             of
             the
             World
             ,
             by
             ordinary
             means
             ,
             to
             satisfie
             all
             self-conceited
             persons
             of
             the
             wisdom
             and
             equity
             of
             his
             dealings
             .
             But
             1.
             it
             belongeth
             not
             to
             us
             ,
             but
             to
             our
             free
             Benefactor
             ,
             to
             determine
             of
             the
             measure
             ,
             
             and
             season
             of
             his
             benefits
             :
             May
             he
             not
             do
             with
             his
             own
             as
             he
             list
             ?
             And
             shall
             we
             deny
             or
             question
             
               a
               proved
               truth
            
             ,
             because
             the
             reason
             of
             the
             circumstances
             is
             unrevealed
             to
             us
             ?
             If
             our
             Physician
             come
             to
             cure
             us
             of
             a
             mortal
             disease
             ,
             would
             we
             reject
             him
             because
             he
             came
             not
             sooner
             ?
             and
             because
             he
             cured
             not
             all
             others
             that
             were
             sick
             as
             well
             as
             us
             ?
          
           
             2.
             
             The
             Eternal
             Wisdom
             and
             Word
             of
             God
             ,
             the
             second
             Person
             in
             the
             Trinity
             ,
             was
             the
             Saviour
             of
             the
             World
             before
             he
             was
             incarnate
             .
             He
             did
             not
             only
             by
             his
             Vndertaking
             ,
             make
             his
             future
             performances
             valid
             ,
             as
             to
             the
             merit
             and
             satisfaction
             necessary
             to
             our
             deliverance
             ;
             
             but
             he
             instructed
             Mankinde
             in
             order
             to
             their
             recovery
             ,
             and
             Ruled
             them
             upon
             terms
             of
             grace
             ,
             and
             so
             did
             the
             work
             of
             a
             Redeemer
             or
             Mediator
             ,
             even
             as
             Prophet
             ,
             Priest
             and
             King
             ,
             before
             his
             Incarnation
             .
             He
             enacted
             the
             Covenant
             of
             Grace
             ,
             that
             whoever
             repenteth
             and
             believeth
             shall
             be
             saved
             ;
             and
             so
             gave
             men
             a
             conditional
             pardon
             of
             their
             sins
             .
          
           
             3.
             
             And
             though
             Repentance
             and
             the
             Love
             of
             God
             ,
             was
             necessary
             to
             all
             that
             would
             be
             saved
             ,
             even
             as
             a
             constitutive
             cause
             of
             their
             salvation
             ;
             yet
             that
             Faith
             in
             the
             Mediator
             ,
             which
             is
             but
             the
             means
             to
             the
             Love
             of
             God
             ,
             and
             to
             sanctification
             ,
             
             was
             not
             alwayes
             ,
             nor
             in
             all
             places
             ,
             in
             the
             same
             particular
             Articles
             necessary
             as
             it
             is
             now
             ,
             where
             the
             Gospel
             is
             preached
             .
             Before
             Christs
             coming
             ,
             a
             
               more
               general
               belief
            
             might
             serve
             the
             turn
             ,
             for
             mens
             salvation
             ;
             without
             believing
             ,
             that
             [
             This
             Jesus
             is
             the
             Christ
             ;
             that
             he
             was
             conceived
             by
             the
             Holy
             Ghost
             ,
             born
             of
             the
             Virgin
             Mary
             ,
             suffered
             under
             
               Pontius
               Pilate
            
             ;
             was
             crucified
             ,
             dead
             ,
             and
             buryed
             ,
             and
             descended
             to
             Hades
             ,
             and
             rose
             again
             the
             third
             day
             ,
             and
             ascended
             into
             Heaven
             ,
             &c.
             ]
             And
             as
             more
             is
             necessary
             to
             be
             believed
             ,
             since
             Christs
             incarnation
             and
             resurrection
             than
             before
             ;
             so
             more
             was
             before
             necessary
             to
             the
             Jewes
             ,
             who
             had
             the
             Oracles
             of
             God
             ,
             and
             had
             more
             revealed
             to
             them
             than
             to
             other
             Nations
             who
             had
             less
             revealed
             :
             And
             now
             more
             is
             necessary
             where
             the
             Gospel
             cometh
             ,
             than
             where
             it
             doth
             not
             .
          
           
             4.
             
             So
             that
             the
             Gentiles
             had
             a
             Saviour
             before
             Christs
             Incarnation
             ,
             and
             not
             only
             the
             Jewes
             .
             They
             were
             reprieved
             from
             Legal
             Justice
             ,
             and
             not
             dealt
             with
             by
             God
             upon
             the
             proper
             terms
             of
             the
             Covenant
             of
             Works
             ,
             or
             meer
             Nature
             :
             They
             had
             all
             of
             them
             much
             of
             that
             mercy
             which
             they
             had
             
             forfeited
             ;
             
             which
             came
             to
             them
             by
             the
             Grace
             of
             the
             Redeemer
             .
             They
             had
             time
             and
             helps
             to
             turn
             to
             God
             ,
             and
             a
             course
             of
             means
             appointed
             them
             to
             use
             ,
             in
             order
             to
             their
             recovery
             and
             salvation
             :
             According
             to
             the
             use
             of
             which
             they
             shall
             be
             judged
             :
             They
             were
             not
             with
             the
             Devils
             left
             remediless
             ,
             and
             shut
             out
             of
             all
             hope
             ,
             under
             final
             desperation
             :
             No
             one
             ever
             perished
             in
             any
             Age
             or
             Nation
             of
             the
             World
             ,
             who
             by
             
               believing
               in
               a
               mercifull
               ,
               pardoning
               ,
               holy
               God
               ,
               was
               recovered
               to
               love
               God
               above
               all
               .
            
             And
             if
             they
             did
             not
             this
             ,
             they
             were
             all
             without
             a
             just
             excuse
             .
          
           
             5.
             
             The
             course
             of
             Grace
             as
             that
             of
             Nature
             ,
             doth
             wisely
             proceed
             from
             low
             degrees
             to
             higher
             ,
             and
             bringeth
             not
             things
             to
             perfection
             at
             the
             first
             :
             The
             Sun
             was
             not
             made
             the
             first
             day
             of
             the
             Creation
             ;
             nor
             was
             Man
             made
             ,
             till
             all
             things
             were
             prepared
             for
             him
             .
             The
             Churches
             Infancy
             was
             to
             go
             before
             its
             Maturity
             .
             We
             have
             some
             light
             of
             the
             Sun
             ,
             before
             it
             rise
             ;
             much
             more
             before
             it
             come
             to
             the
             height
             :
             As
             Christ
             now
             teacheth
             his
             Church
             more
             plainly
             ,
             when
             he
             is
             himself
             gone
             into
             Glory
             ,
             even
             by
             his
             Pastors
             whom
             he
             fitteth
             for
             that
             work
             ,
             and
             by
             his
             Spirit
             ;
             so
             did
             he
             (
             though
             more
             obscurely
             yet
             sufficiently
             )
             teach
             it
             before
             he
             came
             in
             the
             flesh
             ,
             by
             Prophets
             and
             Priests
             :
             His
             work
             of
             Salvation
             consisteth
             in
             bringing
             men
             to
             live
             in
             Love
             and
             Obedience
             :
             And
             his
             way
             of
             Teaching
             them
             his
             saving
             doctrine
             is
             by
             his
             Ministers
             without
             ,
             
             and
             by
             his
             Spirit
             within
             :
             And
             thus
             he
             did
             before
             his
             coming
             in
             flesh
             ,
             and
             thus
             he
             doth
             since
             :
             we
             that
             are
             born
             since
             his
             coming
             ,
             see
             not
             his
             Person
             ,
             any
             more
             than
             they
             who
             were
             born
             before
             .
             But
             we
             have
             his
             
               Word
               ,
               Ministers
            
             ,
             and
             Spirit
             ,
             and
             so
             had
             they
             :
             His
             
               reconciling
               sacrifice
            
             was
             effectual
             morally
             
               in
               esse
               cognito
               &
               volito
            
             before
             the
             performance
             of
             it
             :
             And
             the
             means
             of
             reconciling
             
               our
               mindes
            
             to
             God
             ,
             were
             sufficient
             in
             their
             kind
             before
             ,
             though
             more
             full
             and
             excellent
             since
             his
             coming
             .
          
           
           
             If
             you
             would
             not
             be
             deluded
             into
             Infidelity
             by
             this
             objection
             (
             which
             indeed
             is
             one
             of
             the
             greatest
             difficulties
             of
             Faith
             )
             you
             must
             not
             further
             one
             error
             by
             another
             .
             1.
             
             Think
             not
             that
             God
             is
             hired
             or
             perswaded
             by
             Christ
             as
             against
             his
             will
             to
             forgive
             mens
             sins
             and
             save
             their
             souls
             ,
             or
             to
             do
             them
             any
             good
             .
             Understand
             ,
             that
             no
             good
             cometh
             to
             man
             ,
             or
             any
             Creature
             ,
             but
             totally
             from
             
               Gods
               will
               and
               Love
            
             ,
             who
             is
             the
             Original
             and
             Eternal
             Goodness
             .
             All
             the
             question
             is
             but
             of
             the
             
               modus
               conferendi
            
             ,
             the
             way
             of
             his
             Conveyance
             :
             And
             then
             it
             will
             not
             seem
             incredible
             ,
             that
             he
             should
             give
             out
             his
             mercy
             by
             degrees
             ,
             and
             with
             some
             diversity
             .
          
           
             2.
             
             Think
             not
             that
             Christianity
             doth
             teach
             men
             ,
             that
             all
             those
             who
             were
             not
             of
             the
             Jewish
             Nation
             or
             Church
             then
             ,
             or
             that
             are
             not
             now
             of
             the
             Christian
             Church
             ,
             were
             so
             cast
             off
             and
             forsaken
             by
             God
             as
             the
             Devils
             are
             ,
             to
             be
             left
             as
             
               utterly
               hopeless
            
             or
             remediless
             :
             nor
             that
             they
             were
             upon
             no
             other
             terms
             for
             salvation
             ,
             than
             man
             in
             innocency
             was
             under
             ;
             which
             was
             
               [
               Obey
               perfectly
               and
               live
               ;
               or
               if
               thou
               sin
               ,
               thou
               shalt
               die
               ]
            
             :
             For
             this
             had
             been
             to
             leave
             them
             as
             hopeless
             as
             the
             Devils
             ,
             when
             once
             they
             had
             sinned
             .
          
           
             3.
             
             And
             think
             not
             that
             Christ
             can
             shew
             no
             mercy
             ,
             nor
             do
             any
             thing
             towards
             the
             salvation
             of
             a
             sinner
             ,
             before
             he
             is
             
               known
               himself
            
             to
             the
             sinner
             ;
             especially
             before
             he
             is
             known
             as
             an
             
               incarnate
               Mediator
            
             ,
             or
             one
             that
             
               is
               to
               be
               incarnate
            
             .
             He
             struck
             down
             Paul
             ,
             and
             spake
             to
             him
             from
             Heaven
             ,
             before
             Paul
             knew
             him
             :
             He
             sent
             Philip
             to
             the
             Eunuch
             ,
             before
             he
             knew
             him
             ,
             and
             Peter
             to
             Cornelius
             ,
             and
             sendeth
             the
             Gospel
             to
             Heathen
             Nations
             ,
             before
             they
             know
             him
             .
             If
             the
             Apostles
             themselves
             ,
             even
             after
             that
             they
             had
             lived
             long
             with
             Christ
             ,
             and
             heard
             his
             preaching
             ,
             and
             seen
             his
             Miracles
             ,
             yea
             and
             preached
             and
             wrought
             Miracles
             themselves
             ,
             did
             not
             yet
             understand
             that
             he
             must
             suffer
             ,
             and
             die
             ,
             and
             rise
             again
             ,
             and
             send
             down
             the
             Spirit
             ,
             &c.
             you
             may
             conjecture
             by
             this
             what
             the
             common
             Faith
             of
             those
             before
             Christs
             coming
             was
             ,
             who
             were
             saved
             .
          
           
             4.
             
             Think
             not
             therefore
             that
             Christ
             hath
             no
             way
             or
             degree
             of
             effectual
             Teaching
             ,
             but
             by
             the
             express
             doctrine
             of
             his
             Incarnation
             ,
             Death
             and
             Resurrection
             ,
             which
             is
             now
             
               THE
               GOSPEL
            
             .
          
           
             5.
             
             And
             think
             not
             that
             all
             the
             mercies
             which
             Pagan
             Nations
             
             have
             from
             God
             ,
             are
             no
             acts
             of
             Grace
             ,
             nor
             have
             any
             tendency
             to
             their
             conversion
             and
             salvation
             .
             Doubtless
             ,
             it
             is
             the
             same
             Redeemer
             ,
             even
             the
             eternal
             Wisdom
             and
             Word
             of
             God
             ,
             who
             before
             his
             Incarnation
             gave
             greater
             mercy
             to
             the
             Jews
             ,
             
             and
             lesser
             to
             the
             Gentiles
             :
             He
             doth
             by
             these
             mercies
             oblige
             or
             lead
             men
             to
             Repentance
             and
             Gratitude
             ,
             and
             reveal
             God
             as
             mercifull
             and
             ready
             to
             forgive
             all
             capable
             sinners
             :
             As
             even
             under
             the
             Law
             ,
             
               Exod
               ▪
            
             34.
             he
             revealed
             himself
             fullyer
             to
             Moses
             ,
             [
             
               The
               Lord
               ,
               the
               Lord
               God
               ,
               mercifull
               and
               gracious
               ,
               long-suffering
               and
               abundant
               in
               goodness
               and
               truth
               ,
               keeping
               mercy
               for
               thousands
               ,
               forgiving
               iniquity
               ,
               transgression
               and
               sin
               ,
            
             &c.
             ]
             though
             he
             
               will
               by
               no
               means
            
             (
             no
             not
             by
             Christ
             )
             
               clear
               the
               guilty
            
             ,
             that
             is
             ,
             either
             say
             to
             the
             wicked
             ,
             thou
             art
             just
             ,
             or
             pardon
             any
             uncapable
             subject
             .
             Doubtless
             ,
             mercy
             bindeth
             Heathens
             to
             know
             
               God
               as
               mercifull
            
             ,
             and
             to
             
               love
               him
            
             ,
             and
             to
             improve
             that
             mercy
             to
             their
             attainment
             of
             more
             ,
             and
             to
             seek
             after
             further
             knowledge
             ,
             and
             to
             be
             better
             than
             they
             are
             ;
             and
             they
             are
             set
             under
             a
             certain
             course
             of
             Means
             ,
             and
             appointed
             Duty
             ,
             in
             order
             to
             their
             recovery
             and
             salvation
             :
             Else
             it
             might
             be
             said
             ,
             that
             they
             have
             nothing
             to
             do
             for
             their
             own
             recovery
             ,
             and
             consequently
             sin
             not
             by
             omitting
             it
             .
             By
             all
             this
             you
             may
             perceive
             ,
             that
             Christ
             did
             much
             by
             Mercies
             and
             Teaching
             before
             his
             Incarnation
             ,
             and
             since
             for
             all
             the
             World
             ,
             which
             hath
             a
             tendency
             to
             their
             conversion
             ,
             recovery
             and
             salvation
             .
          
           
             Obj.
             XI
             .
             
               The
               conception
               of
               a
               Virgin
               ,
               without
               man
               ,
               is
               improbable
               ;
               and
               must
               all
               depend
               upon
               the
               credit
               of
               her
               own
               word
               :
               And
               the
               meanness
               of
               his
               Parentage
               ,
               breeding
               and
               condition
               ,
               doth
               more
               increase
               the
               difficulty
               .
            
          
           
             Answ
             .
             1.
             
             It
             was
             meet
             that
             the
             birth
             of
             Christ
             should
             begin
             ,
             in
             a
             Miracle
             ,
             when
             his
             life
             was
             to
             be
             spent
             and
             finished
             in
             Miracles
             .
             2.
             
             It
             is
             no
             more
             than
             was
             promised
             before
             by
             the
             Prophet
             ,
             Isa
             .
             7.14
             .
             
               A
               Virgin
               shall
               conceive
               and
               bear
               a
               Son
               ,
               &c.
               
            
             And
             why
             should
             the
             fulfilling
             of
             a
             Prophesie
             by
             miracle
             be
             incredible
             ?
             3.
             
             It
             is
             neither
             above
             nor
             against
             the
             
               Power
               ,
               Wisdom
            
             or
             Love
             of
             God
             ,
             and
             therefore
             it
             should
             not
             seem
             incredible
             .
             There
             is
             no
             contradiction
             or
             impossibility
             in
             it
             ;
             nor
             any
             thing
             contrary
             to
             Sense
             or
             Reason
             .
             Reason
             saith
             indeed
             ,
             that
             it
             is
             above
             the
             
               power
               of
               man
            
             ,
             and
             above
             the
             
               common
               course
            
             of
             Nature
             ;
             but
             not
             that
             it
             is
             above
             the
             Power
             
             of
             the
             God
             of
             Nature
             :
             Is
             it
             any
             harder
             for
             God
             to
             cause
             a
             Virgin
             to
             conceive
             by
             the
             Holy
             Ghost
             ,
             than
             to
             make
             the
             first
             of
             Humane
             kinde
             ,
             (
             or
             any
             other
             kinde
             )
             of
             nothing
             ?
             4.
             
             It
             was
             meet
             that
             he
             who
             was
             to
             be
             a
             Sacrifice
             for
             sin
             ,
             and
             a
             Teacher
             and
             pattern
             of
             perfect
             righteousness
             ,
             and
             a
             Mediator
             between
             God
             and
             Man
             ,
             should
             not
             be
             an
             ordinary
             Childe
             of
             Adam
             ,
             nor
             be
             himself
             defiled
             with
             Original
             or
             actual
             sin
             ;
             and
             therefore
             that
             he
             should
             be
             in
             a
             peculiar
             sense
             the
             
               Son
               of
               God.
            
             5.
             
             And
             this
             doth
             not
             depend
             only
             on
             the
             Credit
             of
             the
             
               Virgin-mothers
               word
            
             ,
             but
             on
             the
             multitude
             of
             Miracles
             whereby
             God
             himself
             confirmed
             the
             truth
             of
             it
             .
          
           
             And
             as
             for
             the
             Meanness
             of
             his
             Person
             and
             Condition
             ,
             1.
             
             It
             was
             a
             needfull
             part
             of
             the
             humiliation
             which
             he
             was
             for
             our
             sins
             to
             undergo
             ;
             that
             he
             should
             
               take
               upon
               him
               the
               form
               of
               a
               Servant
               ,
               and
               make
               himself
               of
               no
               reputation
               ,
            
             Phil.
             2.7
             ,
             8
             ,
             9.
             2.
             
             It
             was
             a
             suitable
             testimony
             against
             the
             
               pride
               ,
               carnality
            
             ,
             and
             worldly-mindedness
             of
             deluded
             men
             ,
             who
             over-value
             the
             honour
             and
             pleasure
             and
             riches
             of
             the
             World
             :
             And
             a
             suitable
             means
             to
             teach
             men
             to
             judge
             of
             things
             aright
             ,
             and
             value
             every
             thing
             truely
             as
             it
             is
             .
             The
             contrary
             whereof
             is
             the
             cause
             of
             all
             the
             sin
             and
             misery
             of
             the
             World.
             He
             that
             was
             to
             cure
             men
             of
             the
             
               Love
               of
               the
               World
            
             ,
             and
             all
             its
             riches
             ,
             dignities
             and
             pleasure
             ,
             &
             he
             that
             was
             to
             
               save
               them
            
             from
             this
             ,
             by
             the
             Office
             of
             a
             Saviour
             ,
             could
             not
             have
             taken
             a
             more
             effectual
             way
             ,
             than
             to
             teach
             them
             by
             his
             own
             example
             ,
             and
             to
             go
             before
             them
             in
             the
             setled
             contempt
             of
             all
             these
             vanities
             ,
             and
             preferring
             the
             true
             and
             durable
             felicity
             .
             3.
             
             Look
             inwardly
             to
             his
             God-head
             ,
             and
             spiritual
             perfections
             :
             Look
             upward
             to
             his
             present
             state
             of
             Glory
             ,
             who
             hath
             now
             all
             power
             given
             into
             his
             hands
             ,
             and
             is
             made
             Head
             over
             all
             things
             to
             the
             Church
             ,
             Eph.
             1.22
             .
             Look
             forward
             to
             the
             day
             of
             his
             glorious
             appearing
             ,
             when
             he
             shall
             come
             with
             all
             his
             Celestial
             Retinue
             ,
             to
             judge
             the
             World
             :
             And
             then
             you
             will
             see
             the
             Dignity
             and
             excellency
             of
             Christ
             .
             If
             you
             preferre
             not
             spiritual
             and
             heavenly
             dignities
             your selves
             ,
             you
             are
             uncapable
             of
             them
             ,
             and
             cannot
             be
             saved
             :
             But
             if
             you
             do
             ,
             you
             may
             see
             the
             excellencies
             of
             Christ
             .
             He
             that
             knoweth
             how
             vain
             a
             bubble
             the
             honour
             of
             man
             and
             the
             glory
             of
             this
             world
             is
             ,
             will
             not
             be
             offended
             at
             the
             King
             of
             Saints
             because
             his
             Kingdom
             is
             not
             of
             this
             World
             :
             And
             he
             that
             knoweth
             any
             thing
             
             of
             the
             difference
             between
             God
             and
             the
             Creature
             ,
             Heaven
             and
             Earth
             ,
             will
             not
             despise
             the
             Eternal
             Jehovah
             ,
             because
             he
             weareth
             not
             a
             silken
             Coat
             ,
             and
             dwelleth
             not
             in
             the
             guilded
             Palaces
             of
             a
             Prince
             :
             If
             Earthly
             Glory
             had
             been
             the
             highest
             ,
             it
             had
             been
             the
             glory
             of
             Christ
             :
             And
             if
             he
             had
             come
             to
             make
             us
             happy
             by
             the
             rich
             mans
             way
             ,
             Luk.
             16.
             
             
               To
               be
               cloathed
               in
               Purple
               and
               Silk
               ,
               and
               faring
               sumptuously
               every
               day
               ,
            
             then
             would
             he
             have
             led
             us
             this
             way
             by
             his
             example
             .
             But
             when
             it
             is
             the
             work
             of
             a
             Saviour
             to
             save
             us
             
               from
               the
               flesh
            
             ,
             and
             from
             this
             present
             evil
             World
             ,
             the
             Means
             must
             be
             suited
             to
             the
             end
             .
          
           
             Obj.
             XII
             .
             
               But
               it
               is
               a
               very
               hard
               thing
               to
               believe
               that
               person
               to
               be
               God
               Incarnate
               ,
               and
               the
               Saviour
               of
               the
               World
               ,
               who
               suffered
               on
               a
               Cross
               ,
               as
               a
               Blasphemer
               and
               a
               Traytor
               that
               usurped
               the
               Title
               of
               a
               King.
               
            
          
           
             Answ
             .
             The
             Cross
             of
             Christ
             hath
             ever
             been
             the
             stumbling-block
             of
             the
             proud
             and
             worldly
             sort
             of
             men
             .
             But
             it
             is
             the
             confidence
             and
             consolation
             of
             true
             Believers
             .
             For
             1.
             
             It
             was
             not
             for
             his
             
               own
               sins
            
             but
             for
             ours
             that
             he
             suffered
             :
             Even
             so
             was
             it
             prophesied
             of
             him
             ,
             Isa
             .
             53.4
             .
             
               Surely
               ,
               he
               hath
               born
               our
               griefs
               ,
            
             
             
               and
               carryed
               our
               sorrows
               ;
               yet
               did
               we
               esteem
               him
               stricken
               of
               God
               ,
               and
               afflicted
               :
               But
               he
               was
               wounded
               for
               our
               transgressions
               ;
               he
               was
               bruised
               for
               our
               iniquities
               ,
               the
               chastisement
               of
               our
               peace
               was
               upon
               him
               ,
               and
               with
               his
               stripes
               we
               are
               healed
               :
               All
               we
               like
               Sheep
               have
               gone
               astray
               ,
               we
               have
               every
               one
               turned
               to
               his
               own
               way
               ,
               and
               the
               Lord
               hath
               laid
               on
               him
               the
               iniquity
               of
               us
               all
               .
            
             And
             it
             is
             impudent
             ingratitude
             to
             make
             those
             his
             sufferings
             the
             occasion
             of
             our
             unbelief
             ,
             which
             we
             were
             the
             causes
             of
             our selves
             ;
             and
             to
             be
             ashamed
             of
             that
             Cross
             which
             we
             laid
             upon
             him
             by
             our
             sins
             .
             It
             is
             not
             worth
             the
             labour
             to
             answer
             the
             slanders
             of
             his
             accusers
             ,
             about
             his
             usurpation
             of
             a
             Kingdom
             ,
             when
             they
             believed
             it
             not
             themselves
             :
             He
             was
             above
             a
             worldly
             Kingdom
             .
             And
             it
             could
             be
             no
             blasphemy
             for
             him
             to
             say
             that
             he
             was
             the
             Son
             of
             God
             ,
             when
             he
             had
             so
             fully
             proved
             it
             by
             his
             works
             .
          
           
           
             2.
             
             His
             suffering
             as
             a
             reputed
             Malefactor
             on
             a
             Cross
             ,
             was
             a
             principal
             part
             of
             the
             merit
             of
             his
             Patience
             :
             For
             many
             a
             man
             can
             bear
             the
             
               corporal
               pain
            
             ,
             who
             cannot
             so
             far
             deny
             his
             honour
             ,
             as
             to
             bear
             the
             imputation
             of
             a
             Crime
             :
             For
             the
             innocent
             Son
             of
             God
             ,
             that
             was
             never
             convict
             of
             sin
             ,
             to
             suffer
             under
             the
             name
             of
             a
             Blasphemer
             and
             a
             Traytor
             ,
             was
             greater
             condescention
             ,
             than
             to
             have
             suffered
             under
             the
             name
             of
             an
             innocent
             person
             .
          
           
             3.
             
             And
             in
             all
             this
             it
             was
             needfull
             that
             the
             Saviour
             of
             Mankinde
             ,
             should
             not
             only
             be
             a
             Sacrifice
             and
             Ransom
             for
             our
             sinfull
             Souls
             ,
             but
             also
             should
             heal
             us
             of
             the
             over-love
             of
             Life
             ,
             and
             Honour
             by
             his
             Example
             .
             Had
             not
             his
             self-denyal
             and
             patience
             extended
             to
             the
             loss
             of
             all
             things
             in
             this
             World
             ,
             both
             life
             it self
             ,
             and
             the
             reputation
             of
             his
             righteousness
             ,
             it
             had
             not
             been
             a
             perfect
             example
             of
             self-denyal
             and
             patience
             unto
             us
             .
             And
             then
             it
             had
             been
             unmeet
             for
             so
             great
             a
             work
             ,
             as
             the
             cure
             of
             our
             Pride
             and
             love
             of
             Life
             .
             Had
             Christ
             come
             to
             deliver
             the
             Jews
             from
             Captivity
             ,
             or
             to
             make
             his
             Followers
             great
             on
             Earth
             ,
             as
             Mahomet
             did
             ,
             he
             would
             have
             suited
             the
             Means
             to
             such
             an
             End
             :
             But
             when
             he
             came
             to
             save
             men
             from
             pride
             ,
             and
             self-love
             ,
             and
             the
             esteem
             of
             this
             World
             ,
             and
             to
             bring
             them
             to
             Patience
             ,
             and
             full
             obedience
             to
             the
             will
             of
             God
             ,
             and
             to
             place
             all
             their
             happiness
             in
             another
             life
             ,
             true
             Reason
             telleth
             us
             that
             there
             was
             no
             example
             so
             fit
             for
             this
             end
             ,
             as
             Patient
             submission
             to
             the
             greatest
             sufferings
             .
             The
             Cross
             of
             Christ
             then
             shall
             be
             our
             glory
             ,
             and
             not
             our
             stumbling-block
             or
             shame
             .
             Let
             the
             Children
             of
             the
             Devil
             boast
             ,
             that
             they
             are
             
               able
               to
               do
               hurt
            
             ,
             and
             to
             trample
             upon
             others
             :
             The
             Disciples
             of
             Christ
             will
             rather
             boast
             ,
             that
             they
             can
             
               patiently
               endure
            
             to
             be
             abused
             ,
             as
             knowing
             that
             their
             Pride
             and
             Love
             of
             the
             World
             ,
             is
             the
             enemy
             which
             they
             are
             most
             concern'd
             in
             conquering
             .
          
           
             Obj.
             XIII
             .
             
               It
               was
               but
               a
               few
               mean
               unlearned
               persons
               who
               believed
               in
               him
               at
               the
               first
               :
               And
               it
               is
               not
               past
               a
               sixth
               part
               of
               the
               World
               ,
               that
               yet
               believeth
               in
               him
               :
               And
               of
               these
               ,
               few
               do
               it
               judiciously
               and
               from
               their
               hearts
               ,
               but
               because
               their
               Kings
               or
               Parents
               ,
               or
               Countrey
               are
               of
               that
               Religion
               .
            
          
           
             Answ
             .
             1.
             
             As
             to
             the
             Number
             I
             have
             answered
             it
             before
             .
             It
             is
             no
             great
             number
             comparatively
             that
             are
             Kings
             ,
             or
             Lords
             ,
             or
             Learned
             men
             ,
             and
             truly
             judicious
             and
             wise
             :
             will
             you
             
             therefore
             set
             light
             by
             any
             of
             these
             ?
             Things
             excellent
             are
             seldom
             common
             .
             The
             Earth
             hath
             more
             Stones
             than
             Gold
             or
             Pearls
             .
             
             All
             those
             believed
             in
             Christ
             who
             heard
             his
             word
             ,
             and
             saw
             his
             works
             ,
             and
             had
             wise
             ,
             considerate
             ,
             honest
             hearts
             ,
             to
             receive
             the
             sufficient
             evidence
             of
             truth
             .
             The
             greater
             part
             are
             every
             where
             ignorant
             ,
             rash
             ,
             injudicious
             ,
             dishonest
             ,
             and
             carryed
             away
             with
             prejudice
             ,
             fancy
             ,
             custom
             ,
             error
             and
             carnal
             interest
             .
             If
             all
             men
             have
             means
             in
             its
             own
             kind
             sufficient
             to
             bring
             them
             to
             believe
             ,
             to
             understand
             so
             much
             as
             God
             immediately
             requireth
             of
             them
             ,
             it
             is
             their
             fault
             who
             after
             this
             are
             ignorant
             and
             unbelieving
             ;
             and
             if
             it
             prove
             their
             misery
             ,
             let
             them
             thank
             themselves
             .
             But
             yet
             Christ
             will
             not
             leave
             the
             success
             of
             his
             undertaking
             so
             far
             to
             the
             will
             of
             man
             ,
             as
             to
             be
             uncertain
             of
             his
             expected
             fruits
             :
             He
             hath
             his
             chosen
             ones
             throughout
             the
             World
             ,
             and
             will
             bring
             them
             effectually
             to
             Faith
             and
             Holiness
             ,
             to
             Grace
             and
             Glory
             ,
             though
             all
             the
             Powers
             of
             Hell
             do
             rage
             against
             it
             :
             In
             them
             is
             his
             delight
             ,
             and
             them
             he
             will
             conform
             to
             his
             Fathers
             will
             ,
             and
             restore
             them
             to
             his
             Image
             ,
             
             and
             fit
             them
             to
             love
             and
             serve
             him
             here
             ,
             and
             enjoy
             him
             for
             ever
             :
             And
             though
             they
             are
             not
             the
             greater
             number
             ,
             they
             shall
             be
             the
             everlasting
             demonstration
             of
             his
             Wisdom
             ,
             Love
             ,
             and
             Holiness
             :
             And
             when
             you
             see
             all
             the
             worlds
             of
             more
             blessed
             Inhabitants
             ,
             you
             will
             see
             that
             the
             Damned
             were
             the
             smaller
             number
             ,
             and
             the
             Blessed
             in
             all
             probability
             many
             millions
             to
             one
             :
             If
             the
             Devil
             have
             the
             greater
             number
             in
             this
             World
             ,
             God
             will
             have
             the
             greater
             number
             in
             the
             rest
             .
          
           
             2.
             
             It
             was
             the
             wise
             design
             of
             Jesus
             Christ
             ,
             that
             few
             in
             comparison
             should
             be
             converted
             by
             his
             personal
             converse
             or
             teaching
             ,
             and
             thousands
             might
             be
             suddenly
             converted
             upon
             his
             Ascension
             ,
             and
             the
             coming
             down
             of
             the
             Holy
             Ghost
             :
             Both
             because
             his
             Resurrection
             and
             Ascension
             were
             part
             of
             the
             Articles
             to
             be
             believed
             ,
             and
             were
             the
             chiefest
             of
             all
             his
             Miracles
             which
             did
             convert
             men
             :
             And
             therefore
             he
             would
             Rise
             from
             the
             dead
             before
             the
             multitude
             should
             be
             called
             :
             And
             because
             the
             Spirit
             as
             it
             was
             his
             extraordinary
             Witness
             and
             Advocate
             on
             Earth
             ,
             was
             to
             be
             given
             by
             him
             after
             he
             ascended
             into
             glory
             ;
             And
             he
             would
             have
             the
             World
             see
             ,
             that
             the
             Conversion
             of
             men
             to
             Faith
             and
             Sanctity
             ,
             was
             not
             the
             effect
             of
             any
             politick
             Confederacy
             between
             him
             and
             
             them
             ,
             but
             the
             effect
             of
             Gods
             Power
             ,
             Light
             and
             Love
             :
             so
             that
             it
             should
             be
             a
             great
             confirmation
             to
             our
             Faith
             to
             consider
             ,
             that
             those
             multitudes
             believed
             by
             the
             wonderfull
             testimony
             and
             work
             of
             the
             Holy
             Ghost
             ,
             upon
             the
             Disciples
             ,
             when
             Christ
             had
             been
             crucified
             in
             despight
             ,
             who
             yet
             believed
             not
             before
             ,
             but
             were
             his
             Crucifiers
             :
             It
             was
             not
             so
             hard
             nor
             honourable
             an
             act
             to
             believe
             in
             him
             ;
             when
             he
             went
             about
             working
             Miracles
             ,
             and
             seemed
             in
             a
             possibility
             to
             restore
             their
             temporal
             Kingdom
             ,
             as
             to
             believe
             in
             him
             after
             he
             had
             been
             crucified
             among
             Malefactors
             .
             He
             therefore
             that
             could
             after
             this
             by
             the
             Spirit
             and
             Miracles
             ,
             bring
             so
             many
             thousands
             to
             believe
             ,
             did
             shew
             that
             he
             was
             alive
             himself
             and
             in
             full
             power
             .
          
           
             3.
             
             And
             that
             the
             Apostles
             were
             mean
             unlearned
             men
             ,
             is
             a
             great
             confirmation
             to
             our
             Faith.
             For
             now
             it
             is
             apparent
             that
             they
             had
             their
             abilities
             ,
             wisdom
             and
             successes
             from
             the
             Spirit
             and
             Power
             of
             God
             :
             But
             if
             they
             had
             been
             Philosophers
             or
             cunning
             men
             ,
             it
             might
             have
             been
             more
             suspected
             to
             be
             a
             laid
             contrivance
             between
             Christ
             and
             them
             .
             Indeed
             for
             all
             his
             Miracles
             ,
             they
             began
             to
             be
             in
             doubt
             of
             him
             themselves
             ,
             when
             he
             was
             dead
             and
             buryed
             ,
             till
             they
             saw
             him
             risen
             again
             ,
             and
             had
             the
             Spirit
             came
             upon
             them
             ,
             and
             this
             last
             undenyable
             evidence
             ,
             and
             this
             heavenly
             insuperable
             Call
             and
             Conviction
             was
             it
             ,
             which
             miraculously
             setled
             them
             in
             the
             Faith.
             
          
           
             *
             4.
             
             And
             that
             Saviour
             ,
             who
             came
             not
             to
             make
             us
             Worldlings
             ,
             but
             to
             save
             us
             from
             this
             present
             evil
             World
             ,
             and
             to
             cure
             our
             esteem
             and
             love
             of
             worldly
             things
             ,
             did
             think
             it
             meetest
             both
             to
             appear
             in
             the
             form
             of
             a
             poor
             man
             himself
             ,
             and
             to
             choose
             Disciples
             of
             the
             like
             condition
             ,
             and
             not
             to
             choose
             the
             worldly
             wise
             ,
             and
             great
             ,
             and
             honourable
             ,
             to
             be
             the
             first
             attesters
             of
             his
             miracles
             ,
             or
             preachers
             of
             his
             Gospel
             .
             Though
             he
             had
             some
             that
             were
             of
             place
             and
             quality
             in
             the
             World
             ,
             (
             as
             
               Nicodemus
               ,
               Joseph
               ,
               Cornelius
               ,
               Sergius
               Paulus
               ,
            
             &c.
             )
             yet
             his
             Power
             needed
             not
             such
             Instruments
             :
             As
             he
             would
             not
             teach
             us
             to
             magnifie
             worldly
             Pomp
             ,
             nor
             value
             things
             by
             outward
             appearance
             ,
             as
             the
             deluded
             dreaming
             world
             
             doth
             ,
             so
             he
             would
             shew
             us
             ,
             that
             he
             needeth
             not
             Kings
             nor
             Philosophers
             ,
             by
             worldly
             power
             or
             wisdom
             to
             set
             up
             his
             Kingdom
             .
             He
             giveth
             power
             ,
             but
             he
             receiveth
             none
             :
             He
             setteth
             up
             Kings
             ,
             and
             by
             him
             they
             reign
             ;
             but
             they
             set
             not
             up
             him
             ,
             nor
             doth
             he
             reign
             by
             any
             of
             them
             :
             Nor
             will
             he
             be
             beholden
             to
             great
             men
             ,
             or
             learned
             men
             for
             their
             help
             ,
             to
             promote
             his
             cause
             and
             interest
             in
             the
             World.
             The
             largeness
             of
             his
             mercy
             indeed
             extendeth
             to
             Kings
             ,
             and
             all
             in
             Authority
             ,
             as
             well
             as
             to
             the
             poor
             ,
             and
             if
             they
             will
             not
             reject
             it
             ,
             nor
             break
             his
             bonds
             ,
             but
             kiss
             the
             Son
             ,
             before
             his
             wrath
             break
             forth
             against
             them
             ,
             they
             may
             be
             saved
             as
             well
             as
             others
             :
             (
             Psal
             .
             2.1
             ,
             2
             ,
             9
             ,
             10.
             1
             
             Tim.
             2.1
             ,
             2.
             )
             But
             he
             will
             not
             use
             them
             in
             the
             first
             setting
             up
             of
             his
             Church
             in
             the
             World
             ,
             lest
             men
             should
             think
             ,
             that
             it
             was
             set
             up
             by
             the
             Learning
             ,
             Policy
             or
             Power
             of
             man
             :
             1
             Cor.
             1.26
             ,
             27
             ,
             28
             ,
             29.
             and
             2.5
             ,
             6
             ,
             7
             ,
             10
             ,
             13.
             
             &
             13.19
             ,
             &c.
             And
             therefore
             he
             would
             not
             be
             voted
             one
             of
             the
             Gods
             by
             Tyberius
             ,
             or
             Adrians
             Senate
             ,
             nor
             accept
             of
             the
             worship
             of
             
               Alexander
               Sev●rus
            
             ,
             who
             in
             his
             Lararium
             worshipped
             him
             as
             one
             of
             his
             Demi-gods
             ;
             nor
             receive
             any
             such
             beggarly
             Deity
             from
             man
             ;
             but
             when
             Constantine
             acknowledged
             him
             as
             God
             indeed
             ,
             he
             accepted
             his
             acknowledgement
             .
             Those
             unlearned
             men
             whom
             he
             used
             were
             made
             wiser
             in
             an
             hour
             by
             the
             Holy
             Ghost
             ,
             than
             all
             the
             Philosophers
             in
             the
             World
             :
             And
             those
             mean
             contemned
             persons
             overcame
             the
             Learning
             and
             Power
             of
             the
             World
             ,
             and
             not
             by
             Arms
             as
             Mahomet
             ,
             but
             against
             Arms
             and
             Arguments
             ,
             wit
             and
             rage
             ,
             by
             the
             Spirit
             alone
             they
             subdued
             the
             greatest
             powers
             to
             their
             Lord.
             
          
           
             Obj.
             XIV
             .
             
               But
               it
               doth
            
             sapere
             scenam
             ,
             
               sound
               like
               a
               Poetical
               fiction
               ,
               that
               God
               should
               satisfie
               his
               own
               Justice
               ,
               and
               Christ
               should
               die
               instead
               of
               our
               being
               damned
               ,
               and
               this
               to
               appease
               the
               wrath
               of
               God
               ,
               as
               if
               God
               were
               angry
               ,
               and
               delighted
               in
               the
               blood
               or
               sufferings
               of
               the
               innocent
               .
            
          
           
             Answ
             .
             Ignorance
             is
             the
             great
             cause
             of
             unbelief
             .
             This
             objection
             cometh
             from
             many
             errours
             ,
             and
             false
             conceits
             about
             the
             things
             of
             which
             it
             speaketh
             .
             
             1.
             
             If
             the
             word
             
               [
               Satisfaction
            
             ]
             offend
             you
             ,
             use
             only
             the
             Scripture-words
             ,
             that
             Christ
             was
             a
             Sacrifice
             ,
             an
             Atonement
             ,
             a
             Propitiation
             ,
             a
             Price
             ,
             &c.
             
             And
             if
             this
             be
             incredible
             ,
             how
             came
             it
             to
             pass
             that
             sacrificing
             was
             the
             custom
             of
             all
             the
             world
             ?
             Doth
             not
             this
             objection
             
             as
             much
             militate
             against
             this
             ?
             was
             God
             angry
             ?
             
             or
             was
             he
             delighted
             in
             the
             bloud
             and
             sufferings
             of
             harmless
             sheep
             and
             other
             cattel
             ?
             and
             must
             these
             either
             satisfie
             him
             ,
             or
             appease
             his
             wrath
             ?
             What
             think
             you
             should
             be
             the
             cause
             ,
             that
             sacrificing
             was
             thus
             commonly
             used
             in
             all
             ages
             through
             all
             the
             earth
             ,
             if
             it
             savoured
             but
             of
             poetical
             fiction
             ?
          
           
             2.
             
             God
             hath
             no
             such
             thing
             as
             a
             passion
             of
             anger
             to
             be
             appeased
             ,
             nor
             is
             he
             at
             all
             delighted
             in
             the
             bloud
             or
             sufferings
             of
             the
             worst
             ,
             much
             less
             of
             the
             innocent
             ,
             nor
             doth
             he
             sell
             his
             mercy
             for
             bloud
             ;
             nor
             is
             his
             satisfaction
             any
             reparation
             of
             any
             loss
             of
             his
             ,
             which
             he
             receiveth
             from
             another
             .
             But
             ,
             1.
             
             Do
             you
             understand
             what
             Government
             is
             ?
             and
             what
             
               Divine
               Government
            
             is
             ?
             and
             what
             is
             the
             end
             of
             it
             ?
             even
             the
             pleasing
             of
             the
             will
             of
             God
             in
             the
             demonstrations
             of
             his
             own
             perfections
             :
             if
             you
             do
             ,
             you
             will
             know
             ,
             that
             it
             was
             necessary
             that
             God's
             penal
             Laws
             should
             not
             be
             broken
             by
             a
             rebel
             world
             ,
             without
             being
             executed
             on
             them
             according
             to
             their
             true
             intent
             and
             meaning
             ,
             or
             without
             such
             an
             equivalent
             demonstration
             of
             his
             Justice
             ,
             as
             might
             vindicate
             the
             Law
             and
             Law-giver
             from
             contempt
             ,
             and
             the
             imputation
             of
             ignorance
             or
             levity
             ,
             and
             might
             attain
             the
             ends
             of
             Government
             as
             much
             ,
             as
             if
             all
             sinners
             had
             suffered
             themselves
             :
             And
             this
             is
             it
             that
             we
             mean
             by
             a
             
               Sacrifice
               ,
               Ransom
            
             ,
             or
             Satisfaction
             .
             Shall
             God
             be
             a
             Governour
             and
             have
             no
             Laws
             ?
             or
             shall
             he
             have
             Laws
             that
             have
             no
             penalties
             ?
             or
             shall
             he
             set
             up
             a
             lying
             scar-crow
             to
             frighten
             sinners
             by
             deceit
             ?
             and
             have
             Laws
             which
             are
             never
             meant
             for
             execution
             ?
             Are
             any
             of
             these
             becoming
             God
             ?
             Or
             shall
             he
             let
             the
             Devil
             go
             for
             true
             ,
             who
             told
             Eve
             at
             first
             ,
             
               You
               shall
               not
               die
            
             ?
             and
             let
             the
             world
             sin
             on
             with
             boldness
             ,
             and
             laugh
             at
             his
             Laws
             ,
             and
             say
             ,
             God
             did
             but
             frighten
             us
             with
             a
             few
             words
             ,
             which
             he
             never
             intended
             to
             fulfill
             ?
             or
             should
             God
             have
             damned
             all
             the
             world
             according
             to
             their
             desert
             ?
             If
             none
             of
             all
             this
             be
             credible
             to
             you
             ,
             then
             certainly
             nothing
             should
             be
             more
             credible
             ,
             than
             that
             his
             wisdom
             hath
             found
             out
             some
             way
             ,
             to
             exercise
             pardoning
             saving
             mercy
             ,
             without
             any
             injury
             to
             his
             governing
             justice
             and
             truth
             ,
             and
             without
             exposing
             his
             Laws
             and
             himself
             to
             the
             contempt
             of
             sinners
             ,
             or
             emboldening
             them
             in
             their
             sins
             ;
             even
             a
             way
             which
             shall
             vindicate
             his
             honour
             ,
             and
             attain
             his
             ends
             of
             government
             ,
             as
             well
             as
             if
             we
             had
             been
             all
             punished
             with
             death
             and
             hell
             ;
             and
             
             yet
             may
             save
             us
             with
             the
             great
             advantage
             of
             honour
             to
             his
             mercy
             ;
             and
             in
             the
             fullest
             demonstration
             of
             that
             love
             and
             goodness
             ,
             which
             may
             win
             our
             love
             .
             And
             where
             will
             you
             find
             this
             done
             but
             in
             Jesus
             Christ
             alone
             ?
             2.
             
             You
             must
             distinguish
             between
             Anger
             and
             Justice
             :
             when
             God
             is
             said
             to
             be
             angry
             ,
             it
             meaneth
             no
             more
             but
             that
             he
             is
             displeased
             with
             sin
             and
             sinners
             ,
             and
             executeth
             his
             governing-justice
             on
             them
             .
             3.
             
             You
             must
             distinguish
             between
             sufferings
             in
             themselves
             considered
             ,
             and
             as
             in
             their
             signification
             and
             effects
             :
             God
             loved
             not
             any
             mans
             pain
             and
             suffering
             and
             death
             ,
             as
             in
             it self
             considered
             ,
             and
             as
             evil
             to
             us
             :
             (
             no
             not
             of
             a
             sacrificed
             beast
             )
             but
             he
             loveth
             the
             demonstration
             of
             his
             truth
             ,
             and
             justice
             ,
             and
             holiness
             ,
             and
             the
             vindication
             of
             his
             Laws
             from
             the
             contempt
             of
             sinners
             ,
             and
             the
             other
             good
             ends
             attained
             by
             this
             means
             :
             and
             so
             as
             a
             means
             adapted
             to
             such
             ends
             he
             loveth
             the
             punishment
             of
             sin
             .
          
           
             Object
             .
             XV.
             
               It
               is
               a
               suspicious
               sign
               that
               he
               seeketh
               but
               to
               set
               up
               his
               name
               ,
               and
               get
               disciples
               ,
               that
               he
               maketh
               it
               so
               necessary
               to
               salvation
               to
               believe
               in
               him
               ;
               and
               not
               only
               to
               repent
               and
               turn
               to
               God.
               
            
          
           
             Answ
             .
             He
             maketh
             not
             
               believing
               in
               him
            
             necessary
             ,
             
               sub
               ratione
               finis
            
             ,
             as
             our
             holiness
             and
             love
             to
             God
             is
             ;
             but
             only
             
               sub
               ratione
               medii
            
             ,
             as
             a
             means
             to
             make
             us
             holy
             ,
             and
             work
             us
             up
             to
             the
             love
             of
             God.
             He
             proclaimeth
             himself
             to
             be
             
               the
               Way
               ,
               the
               Truth
            
             ,
             and
             
               the
               Life
            
             ,
             by
             whom
             it
             is
             that
             we
             must
             
               come
               to
               the
               Father
            
             ;
             and
             that
             
               he
               will
               save
               to
               the
               uttermost
               all
               that
               come
               to
               God
               by
               him
               ,
               Heb.
            
             7.25
             .
             Joh.
             14.6
             .
             So
             that
             he
             commandeth
             Faith
             but
             as
             the
             bellows
             of
             Love
             ,
             to
             kindle
             in
             us
             the
             heavenly
             flames
             .
             And
             I
             pray
             you
             ,
             how
             should
             he
             do
             this
             otherwise
             ?
             Can
             we
             learn
             of
             him
             ,
             if
             we
             take
             him
             for
             a
             deceiver
             ?
             Will
             we
             follow
             his
             example
             ,
             if
             we
             believe
             him
             not
             to
             be
             our
             pattern
             ?
             Will
             we
             obey
             him
             ,
             if
             we
             believe
             not
             that
             he
             is
             our
             Lord
             ?
             Will
             we
             be
             comforted
             by
             his
             gracious
             promises
             and
             covenant
             ,
             and
             come
             to
             God
             with
             ever
             the
             more
             boldness
             and
             hope
             of
             mercy
             ,
             if
             we
             believe
             not
             in
             his
             Sacrifice
             and
             Merits
             ?
             Shall
             we
             be
             comforted
             at
             death
             in
             hope
             that
             he
             will
             justifie
             us
             ,
             and
             receive
             our
             souls
             ,
             if
             we
             believe
             not
             that
             he
             liveth
             ,
             and
             will
             judge
             the
             world
             ,
             and
             is
             the
             Lord
             of
             life
             and
             glory
             ?
             Will
             you
             learn
             of
             Plato
             or
             Aristotle
             ,
             if
             you
             believe
             not
             that
             they
             are
             fit
             to
             be
             your
             Teachers
             ?
             Or
             will
             you
             take
             
             Physick
             of
             any
             Physician
             whom
             you
             trust
             not
             ,
             but
             take
             him
             for
             a
             deceiver
             ?
             Or
             will
             you
             go
             in
             the
             Vessel
             with
             a
             Pilot
             ,
             or
             serve
             in
             the
             Army
             under
             a
             Captain
             ,
             whom
             you
             cannot
             trust
             ?
             To
             
               believe
               in
               Christ
            
             ,
             which
             is
             made
             so
             necessary
             to
             our
             justification
             and
             salvation
             ,
             is
             not
             a
             dead
             opinion
             ,
             nor
             the
             joyning
             with
             a
             party
             that
             cryeth
             up
             his
             name
             :
             But
             it
             is
             to
             
               become
               Christians
               indeed
            
             ;
             that
             is
             ,
             to
             
               take
               him
               unfeignedly
               for
               our
               Saviour
               ,
               and
               give
               up
               our selves
               to
               him
               by
               resolved
               consent
               or
               covenant
               ,
               to
               be
               saved
               by
               him
               from
               sin
               and
               punishment
               ,
               and
               reconciled
               to
               God
               ,
               and
               brought
               to
               perfect
               holiness
               and
               glory
               .
            
             This
             is
             true
             justifying
             and
             saving
             faith
             .
             And
             it
             is
             our
             own
             necessities
             that
             have
             made
             this
             faith
             so
             necessary
             as
             a
             means
             to
             our
             own
             salvation
             .
             And
             shall
             we
             
               make
               it
            
             necessary
             
               for
               our selves
            
             ,
             and
             then
             quarrel
             with
             him
             for
             making
             it
             
               necessary
               in
               his
               Covenant
            
             ?
          
           
             Object
             .
             XVI
             .
             
               If
               Christ
               were
               the
               Son
               of
               God
               ,
               and
               his
               Apostles
               inspired
               by
               the
               holy
               Ghost
               ,
               and
               the
               Scriptures
               were
               God's
               Word
               ,
               they
               would
               excel
               all
               other
               men
               and
               writings
               in
               all
               true
               rational
               worth
               and
               excellency
               :
               whereas
            
             Aristotle
             
               excelleth
               them
               in
               Logick
               and
               Philosophy
               ,
               and
            
             Cicero
             and
             Demosthenes
             
               in
               Oratory
               ,
               and
            
             Seneca
             
               in
               ingenious
               expressions
               of
               morality
               ,
               &c.
               
            
          
           
             *
             Answ
             .
             You
             may
             as
             well
             argue
             ,
             that
             Aristotle
             was
             no
             wiser
             than
             a
             Minstrel
             ,
             because
             he
             could
             not
             fiddle
             so
             well
             ,
             nor
             than
             a
             Painter
             ,
             because
             he
             could
             not
             limn
             so
             well
             ;
             or
             than
             a
             harlot
             ,
             because
             he
             could
             not
             dress
             himself
             so
             neatly
             .
             Means
             are
             to
             be
             estimated
             according
             to
             their
             fitness
             for
             their
             ends
             .
             Christ
             himself
             excelled
             all
             mankind
             ,
             in
             all
             true
             perfections
             ;
             and
             yet
             it
             became
             him
             not
             to
             exercise
             all
             mens
             arts
             ,
             to
             shew
             that
             he
             excelleth
             them
             .
             He
             came
             not
             into
             the
             world
             to
             teach
             men
             Architecture
             ,
             Navigation
             ,
             Medicine
             ,
             Astronomy
             ,
             Grammar
             ,
             Musick
             ,
             Logick
             ,
             Rhetorick
             ,
             &c.
             and
             therefore
             shewed
             not
             his
             skill
             in
             these
             .
             The
             world
             had
             sufficient
             helps
             and
             means
             for
             these
             in
             Nature
             .
             It
             was
             to
             save
             men
             from
             
             
             
             
             
             
               sin
               and
               hell
            
             ,
             
             and
             bring
             them
             to
             pardon
             ,
             holiness
             and
             heaven
             ,
             that
             Christ
             was
             incarnate
             ,
             and
             that
             the
             Apostles
             were
             inspired
             ,
             and
             the
             Scriptures
             written
             :
             and
             to
             be
             fitted
             to
             these
             ends
             ,
             is
             the
             excellency
             to
             be
             expected
             in
             them
             :
             and
             in
             this
             they
             excell
             all
             persons
             and
             writings
             in
             the
             world
             .
             As
             God
             doth
             not
             syllogize
             or
             know
             by
             our
             imperfect
             way
             of
             ratiocination
             ,
             but
             yet
             knoweth
             all
             things
             better
             than
             syllogizers
             do
             ;
             so
             Christ
             hath
             a
             more
             high
             and
             excellent
             kind
             of
             Logick
             and
             Oratory
             ,
             and
             a
             more
             apt
             and
             spiritual
             and
             powerful
             style
             ,
             than
             
               Aristotle
               ,
               Demosthenes
               ,
               Cicero
            
             or
             Seneca
             .
             He
             shewed
             not
             that
             skill
             in
             
               methodical
               healing
            
             which
             Hippocrates
             and
             Galen
             shewed
             :
             But
             he
             shewed
             more
             and
             better
             skill
             ,
             when
             he
             could
             heal
             with
             a
             word
             ,
             and
             raise
             the
             dead
             ,
             and
             had
             the
             power
             of
             life
             and
             death
             ,
             so
             did
             he
             bring
             more
             convincing
             evidence
             than
             Aristotle
             ,
             and
             perswaded
             more
             powerfully
             than
             Demosthenes
             or
             Cicero
             .
             And
             though
             this
             kind
             of
             formal
             learning
             was
             below
             him
             ,
             and
             below
             the
             inspired
             messengers
             of
             his
             Gospel
             ,
             yet
             his
             inferiour
             servants
             (
             an
             Aquinas
             ,
             a
             Scotus
             ,
             an
             Ockam
             ,
             a
             Scaliger
             ,
             a
             Ramus
             ,
             a
             Gassendus
             )
             do
             match
             or
             excel
             the
             old
             Philosophers
             ,
             and
             abundance
             of
             Christians
             equalize
             or
             excel
             a
             Demosthenes
             or
             Cicero
             ,
             in
             the
             truest
             Oratory
             .
          
           
             2.
             
             His
             mercy
             had
             a
             general
             design
             ,
             for
             the
             salvation
             of
             all
             sorts
             and
             ranks
             of
             men
             ,
             and
             therefore
             was
             not
             to
             confine
             it self
             to
             a
             few
             trifling
             pedantick
             Logicians
             and
             Orators
             ,
             or
             those
             that
             had
             learned
             to
             speak
             in
             their
             new-made
             words
             and
             phrases
             :
             but
             he
             must
             speak
             in
             the
             common
             Dialect
             of
             all
             those
             whom
             he
             would
             instruct
             and
             save
             .
             As
             the
             Statutes
             of
             the
             land
             ,
             or
             the
             Books
             of
             Physick
             ,
             which
             are
             most
             excellent
             ,
             
             are
             written
             in
             a
             style
             which
             is
             fitted
             to
             the
             subject
             matter
             ,
             and
             to
             the
             Readers
             ,
             and
             not
             in
             Syllogisms
             ,
             or
             terms
             of
             Logick
             ;
             so
             was
             it
             more
             necessary
             that
             it
             should
             be
             with
             the
             doctrine
             of
             salvation
             .
             The
             poor
             and
             unlearned
             were
             the
             greatest
             number
             of
             those
             that
             were
             to
             be
             converted
             and
             saved
             by
             the
             Gospel
             ,
             and
             still
             to
             use
             the
             holy
             Scriptures
             .
          
           
             3.
             
             There
             is
             greater
             exactness
             of
             true
             Logical
             method
             in
             some
             parts
             of
             the
             Scripture
             ,
             (
             as
             
               e.
               g.
            
             in
             the
             Covenant
             of
             Faith
             ,
             the
             Lord's
             Prayer
             ,
             and
             the
             Decalogue
             )
             than
             any
             is
             to
             be
             found
             in
             Aristotle
             or
             Cicero
             ;
             though
             men
             that
             understand
             them
             not
             do
             not
             observe
             it
             .
             The
             particular
             Books
             of
             Scripture
             were
             written
             at
             several
             times
             ,
             and
             on
             several
             occasions
             ,
             and
             not
             as
             one
             methodical
             system
             ,
             (
             though
             the
             Spirit
             that
             indited
             it
             ,
             hath
             made
             it
             indeed
             a
             methodical
             system
             ,
             agreeably
             to
             its
             design
             :
             )
             but
             if
             you
             saw
             the
             doctrines
             of
             all
             this
             Bible
             
               uno
               intuitu
            
             ,
             in
             a
             perfect
             scheme
             ,
             as
             it
             is
             truly
             intended
             by
             the
             Spirit
             of
             God
             ;
             if
             you
             saw
             all
             begin
             the
             Divine
             Unity
             ,
             and
             branch
             out
             it self
             into
             the
             Trinity
             ,
             and
             thence
             into
             the
             Trinity
             of
             Relations
             and
             Correlations
             ,
             and
             thence
             into
             the
             multiplied
             branches
             of
             Mercy
             and
             Precepts
             ,
             and
             all
             these
             accepted
             and
             improved
             in
             Duty
             and
             Gratitude
             by
             man
             ,
             and
             returned
             up
             in
             Love
             to
             the
             blessed
             Trinity
             and
             Unity
             again
             ,
             and
             all
             this
             in
             perfect
             order
             ,
             proportion
             and
             harmony
             ;
             you
             would
             see
             the
             most
             admirable
             perfect
             method
             that
             ever
             was
             set
             before
             you
             in
             the
             world
             :
             The
             resemblance
             of
             it
             is
             in
             the
             circular
             motion
             of
             the
             humours
             and
             spirits
             in
             mans
             body
             ,
             which
             are
             delivered
             on
             from
             vessel
             to
             vessel
             ,
             and
             perfected
             in
             all
             their
             motions
             .
             I
             know
             there
             are
             many
             systems
             and
             schemes
             attempted
             ,
             which
             shew
             not
             this
             :
             but
             that
             is
             because
             the
             wisdom
             of
             this
             method
             is
             so
             exceeding
             great
             ,
             that
             it
             is
             yet
             but
             imperfectly
             understood
             :
             for
             my
             own
             part
             ,
             I
             may
             say
             as
             those
             that
             have
             made
             some
             progress
             in
             Anatomy
             beyond
             their
             Ancestors
             ,
             that
             they
             have
             no
             thought
             that
             they
             have
             yet
             discovered
             all
             ;
             but
             rejoyce
             in
             what
             they
             have
             discovered
             ,
             which
             shewed
             them
             the
             hopes
             and
             possibility
             of
             more
             .
             So
             I
             am
             far
             from
             a
             perfect
             comprehension
             of
             this
             wonderful
             method
             of
             Divinity
             ;
             but
             I
             have
             seen
             that
             which
             truly
             assureth
             me
             ,
             that
             it
             excelleth
             all
             the
             art
             of
             Philosophers
             and
             Orators
             ,
             and
             that
             it
             is
             really
             a
             most
             beautiful
             frame
             ,
             
             and
             harmonious
             consort
             ;
             and
             that
             more
             is
             within
             my
             prospect
             than
             I
             am
             yet
             come
             to
             .
          
           
             4.
             
             Moreover
             it
             is
             Christ
             who
             gave
             all
             men
             all
             the
             gifts
             they
             have
             :
             to
             Logicians
             ,
             Orators
             ,
             Astronomers
             ,
             Grammarians
             ,
             Physicians
             ,
             and
             Musicians
             ,
             &c.
             what
             ever
             gifts
             are
             suited
             to
             mens
             just
             ends
             and
             callings
             ,
             he
             bestoweth
             on
             them
             ;
             and
             to
             his
             Apostles
             he
             gave
             those
             gifts
             which
             were
             most
             suitable
             to
             their
             work
             :
             I
             do
             not
             undervalue
             the
             gifts
             of
             Nature
             or
             Art
             in
             any
             ;
             I
             make
             it
             not
             ,
             with
             Aristotle
             ,
             an
             argument
             for
             the
             contempt
             of
             Musick
             ,
             
               Jovem
               neque
               canere
               ,
               neque
               cytharam
               pulsare
            
             ;
             but
             I
             may
             say
             ,
             that
             as
             God
             hath
             greater
             excellencies
             in
             himself
             ,
             so
             hath
             he
             greater
             gifts
             to
             give
             ;
             and
             such
             gifts
             as
             were
             fittest
             for
             the
             confirmation
             of
             the
             truth
             of
             the
             Gospel
             ,
             and
             first
             planting
             of
             the
             Churches
             he
             gave
             to
             the
             Apostles
             :
             and
             such
             as
             were
             fit
             for
             the
             edifying
             of
             the
             Church
             he
             giveth
             to
             his
             Ministers
             ever
             since
             .
             And
             such
             as
             were
             fit
             for
             the
             improvement
             of
             Nature
             ,
             in
             lower
             things
             ,
             he
             gave
             the
             Philosophers
             and
             Artists
             of
             the
             world
             .
          
           
             Object
             .
             XVII
             .
             
               The
               Scripture
               hath
               many
               contradictions
               in
               it
               ,
               in
               points
               of
               History
               ,
               Chronology
               ,
               and
               other
               things
               :
               Therefore
               it
               is
               not
               the
               word
               of
               God.
               
            
          
           
             Answ
             .
             Nothing
             but
             ignorance
             maketh
             men
             think
             so
             :
             understand
             once
             the
             true
             meaning
             ,
             and
             allow
             for
             the
             errors
             of
             Printers
             ,
             Transcribers
             and
             Translators
             ,
             and
             there
             will
             no
             such
             thing
             be
             found
             .
             Young
             Students
             ,
             in
             all
             Sciences
             ,
             think
             their
             books
             are
             full
             of
             contradictions
             ;
             which
             they
             can
             easily
             reconcile
             ,
             when
             they
             come
             to
             understand
             them
             .
             Books
             that
             have
             been
             so
             oft
             translated
             into
             so
             many
             Languages
             ,
             and
             the
             Originals
             and
             Translations
             so
             oft
             transcribed
             ,
             may
             easily
             fall
             into
             some
             disagreement
             between
             the
             Original
             and
             Translations
             ;
             and
             the
             various
             Copies
             may
             have
             divers
             inconsiderable
             verbal
             differences
             .
             But
             all
             the
             world
             must
             needs
             confess
             ,
             that
             in
             all
             these
             Books
             ,
             there
             is
             no
             contradiction
             in
             any
             point
             of
             Doctrine
             ,
             much
             less
             in
             such
             as
             our
             salvation
             resteth
             on
             .
          
           
             There
             are
             two
             opinions
             among
             Christians
             about
             the
             Books
             of
             the
             holy
             Scripture
             :
             the
             one
             is
             ,
             That
             the
             Scriptures
             are
             so
             entirely
             and
             perfectly
             the
             product
             of
             the
             Spirit
             's
             Inspiration
             ;
             that
             there
             is
             no
             word
             in
             them
             which
             is
             not
             infallibly
             true
             .
             The
             other
             is
             ,
             That
             the
             Spirit
             was
             promised
             and
             given
             to
             the
             Apostles
             ,
             to
             enable
             them
             to
             preach
             to
             the
             world
             
             the
             true
             Doctrine
             of
             the
             Gospel
             ,
             and
             to
             teach
             men
             to
             observe
             what
             ever
             Christ
             commanded
             ;
             and
             truly
             to
             deliver
             the
             History
             of
             his
             Life
             and
             Sufferings
             ,
             and
             Resurrection
             ,
             (
             which
             they
             have
             done
             accordingly
             .
             )
             But
             not
             to
             make
             them
             perfect
             and
             indefectible
             in
             every
             word
             ,
             which
             they
             should
             speak
             or
             write
             ,
             no
             not
             about
             Sacred
             things
             ;
             but
             only
             in
             that
             which
             they
             delivered
             to
             the
             Church
             ,
             as
             necessary
             to
             salvation
             ,
             and
             as
             the
             Rule
             of
             Faith
             and
             Life
             :
             but
             every
             Chronological
             and
             Historical
             narrative
             ,
             is
             not
             the
             Rule
             of
             Faith
             or
             Life
             .
             I
             think
             that
             the
             first
             opinion
             is
             right
             ,
             and
             that
             no
             one
             errour
             or
             contradiction
             in
             any
             matter
             ,
             can
             be
             proved
             in
             the
             Scriptures
             :
             yet
             all
             are
             agreed
             in
             this
             ,
             that
             it
             is
             so
             of
             Divine
             Inspiration
             ,
             as
             yet
             in
             the
             manner
             ,
             and
             method
             ,
             and
             style
             ,
             to
             partake
             of
             the
             various
             abilities
             of
             the
             Writers
             ,
             and
             consequently
             of
             their
             humane
             imperfections
             .
             And
             that
             it
             is
             a
             meer
             mistake
             ,
             which
             Infidels
             deceive
             themselves
             by
             ,
             to
             think
             that
             the
             Writings
             cannot
             be
             of
             Divine
             Inspiration
             ,
             unless
             the
             Book
             ,
             in
             order
             ,
             and
             style
             ,
             and
             all
             other
             excellencies
             ,
             be
             as
             perfect
             as
             God
             himself
             could
             make
             it
             :
             Though
             we
             should
             grant
             that
             it
             is
             less
             Logical
             than
             Aristotle
             ,
             and
             less
             Oratorical
             and
             Grammatical
             and
             exact
             in
             words
             ,
             than
             Demosthenes
             or
             Cicero
             ,
             it
             would
             be
             no
             disparagement
             to
             the
             certain
             truth
             of
             all
             that
             is
             in
             it
             .
             It
             doth
             not
             follow
             that
             David
             must
             be
             the
             ablest
             man
             for
             strength
             ,
             nor
             that
             he
             must
             use
             the
             weapons
             which
             in
             themselves
             are
             most
             excellent
             ,
             if
             he
             be
             called
             of
             God
             to
             overcome
             Goliah
             ;
             but
             rather
             that
             it
             may
             be
             known
             that
             he
             is
             called
             of
             God
             ,
             he
             shall
             do
             it
             with
             less
             excellence
             of
             strength
             and
             weapons
             ,
             than
             other
             men
             :
             and
             so
             there
             may
             be
             some
             real
             weakness
             (
             not
             culpable
             )
             in
             the
             Writings
             of
             the
             several
             Prophets
             and
             Apostles
             in
             point
             of
             style
             and
             method
             ,
             which
             shall
             shew
             the
             more
             that
             they
             are
             sent
             of
             God
             to
             do
             great
             things
             by
             little
             humane
             excellency
             of
             speech
             ,
             (
             and
             yet
             that
             humane
             excellency
             be
             never
             the
             more
             to
             be
             disliked
             ,
             no
             more
             than
             a
             sword
             ,
             because
             David
             used
             but
             a
             sling
             and
             stone
             .
             )
             If
             Amos
             have
             one
             degree
             of
             parts
             ,
             and
             Jeremiah
             another
             ,
             and
             Isaiah
             another
             ,
             &c.
             
             God
             doth
             not
             equal
             them
             all
             by
             Inspiration
             ,
             but
             only
             cause
             every
             man
             to
             speak
             his
             saving
             truth
             in
             their
             own
             language
             ,
             and
             dialect
             ,
             and
             style
             .
             As
             the
             body
             of
             Adam
             was
             made
             of
             the
             common
             earth
             ,
             though
             God
             breathed
             into
             him
             a
             rational
             soul
             ,
             (
             and
             so
             is
             the
             body
             of
             
             every
             Saint
             ,
             even
             such
             as
             may
             partake
             of
             the
             infirmities
             of
             parents
             )
             so
             Scripture
             hath
             its
             style
             ,
             and
             language
             ,
             and
             methods
             so
             from
             God
             ,
             as
             we
             have
             our
             bodies
             ;
             even
             so
             that
             there
             may
             be
             in
             them
             the
             effects
             of
             humane
             imperfection
             ;
             and
             it
             is
             not
             so
             extraordinarily
             of
             God
             as
             the
             truth
             of
             the
             Doctrine
             is
             :
             All
             is
             so
             from
             God
             ,
             as
             to
             be
             suitable
             to
             its
             proper
             ends
             :
             but
             the
             body
             of
             Scripture
             is
             not
             so
             extraordinarily
             from
             him
             ,
             as
             the
             soul
             of
             it
             is
             ;
             as
             if
             it
             were
             the
             most
             excellent
             and
             exact
             in
             every
             kind
             of
             ornament
             and
             perfection
             .
             The
             Truth
             and
             Goodness
             is
             the
             soul
             of
             the
             Scripture
             ,
             together
             with
             the
             power
             manifested
             in
             it
             :
             and
             in
             these
             it
             doth
             indeed
             excel
             .
             So
             that
             variety
             of
             gifts
             in
             the
             Prophets
             and
             Apostles
             ,
             may
             cause
             variety
             of
             style
             and
             other
             accidental
             excellencies
             in
             the
             parts
             of
             the
             holy
             Scriptures
             ,
             and
             yet
             all
             these
             parts
             be
             animated
             with
             one
             soul
             of
             
               Power
               ,
               Truth
            
             and
             Goodness
             .
          
           
             But
             those
             men
             who
             think
             that
             these
             humane
             imperfections
             of
             the
             Writers
             do
             extend
             further
             ,
             and
             may
             appear
             in
             some
             by-passages
             of
             Chronologies
             or
             History
             ,
             which
             are
             no
             proper
             part
             of
             the
             Rule
             of
             Faith
             and
             Life
             ,
             do
             not
             hereby
             destroy
             the
             Christian
             cause
             .
             For
             God
             might
             enable
             his
             Apostles
             to
             an
             infallible
             recording
             and
             preaching
             of
             the
             Gospel
             ,
             even
             all
             things
             necessary
             to
             salvation
             ,
             though
             he
             had
             not
             made
             them
             infallible
             in
             every
             by-passage
             and
             circumstance
             ,
             no
             more
             than
             they
             were
             indefectible
             in
             life
             .
          
           
             As
             for
             them
             that
             say
             ,
             
               I
               can
               believe
               no
               man
               in
               any
               thing
               ,
               who
               is
               mistaken
               in
               one
               thing
               ,
               (
               at
               least
               as
               infallible
               )
            
             they
             speak
             against
             common
             sense
             and
             reason
             :
             for
             a
             man
             may
             be
             infallibly
             acquainted
             with
             some
             things
             ,
             who
             is
             not
             so
             in
             all
             :
             An
             Historian
             may
             infallibly
             acquaint
             me
             ,
             that
             there
             was
             a
             Fight
             at
             Lepanto
             ,
             at
             Edge-hill
             ,
             at
             York
             ,
             at
             Naseby
             ;
             or
             an
             Insurrection
             and
             Massacre
             in
             Ireland
             and
             Paris
             ,
             &c.
             who
             cannot
             tell
             me
             all
             the
             circumstances
             of
             it
             :
             or
             he
             may
             infallibly
             tell
             men
             of
             the
             late
             Fire
             which
             consumed
             London
             ,
             though
             he
             cannot
             tell
             just
             whose
             houses
             were
             burnt
             ,
             and
             may
             mistake
             about
             the
             Causers
             of
             it
             ,
             and
             the
             circumstances
             .
             A
             Lawyer
             may
             infallibly
             tell
             you
             whether
             your
             cause
             be
             good
             or
             bad
             ,
             in
             the
             main
             ,
             who
             yet
             may
             misreport
             some
             circumstances
             in
             the
             opening
             of
             it
             .
             A
             Physician
             ,
             in
             his
             Historical
             observations
             ,
             may
             partly
             erre
             as
             an
             Historian
             in
             some
             circumstances
             ,
             &
             yet
             be
             infallible
             as
             a
             Physician
             in
             some
             plain
             cases
             which
             belong
             directly
             to
             his
             
             Art.
             I
             do
             not
             believe
             that
             any
             man
             can
             prove
             the
             least
             error
             in
             the
             holy
             Scripture
             in
             any
             point
             ,
             according
             to
             its
             true
             intent
             and
             meaning
             :
             but
             if
             he
             could
             ,
             the
             Gospel
             ,
             as
             a
             Rule
             of
             Faith
             and
             Life
             ,
             in
             things
             necessary
             to
             salvation
             ,
             might
             be
             nevertheless
             proved
             infallible
             by
             all
             the
             evidence
             before
             given
             .
          
           
             Object
             .
             XVIII
             .
             
               The
               Physicks
               in
            
             Gen
             :
             1.
             
               are
               contrary
               to
               all
               true
               Philosophy
               ,
               and
               suited
               to
               the
               vulgars
               erroneous
               conceits
               .
            
          
           
             Answ
             .
             No
             such
             matter
             :
             there
             is
             sounder
             doctrine
             of
             Physicks
             in
             Gen.
             1.
             than
             any
             Philosopher
             hath
             who
             contradicteth
             it
             .
             And
             as
             long
             as
             they
             are
             altogether
             by
             the
             ears
             among
             themselves
             ,
             and
             so
             little
             agreed
             in
             most
             of
             their
             Philosophy
             ,
             but
             leave
             it
             to
             this
             day
             ,
             either
             to
             the
             Scepticks
             to
             deride
             as
             utterly
             uncertain
             ,
             or
             to
             any
             Novelist
             to
             form
             anew
             ,
             
             into
             what
             principles
             and
             hypothesis
             he
             please
             ;
             the
             judgment
             of
             Philosophers
             is
             of
             no
             great
             value
             ,
             to
             prejudice
             any
             against
             the
             Scriptures
             .
             The
             sum
             of
             Gen.
             1.
             is
             but
             this
             ,
             [
             That
             God
             having
             first
             made
             the
             *
             Intellectual
             Superiour
             part
             of
             the
             world
             ,
             and
             the
             matter
             of
             the
             Elementary
             world
             in
             an
             unformed
             Mass
             or
             Chaos
             ,
             did
             the
             first
             day
             distinguish
             or
             
               form
               the
               active
               Element
               of
               Fire
               ,
            
             and
             caused
             it
             to
             give
             Light
             :
             The
             second
             day
             he
             separated
             the
             attenuated
             or
             rarifi'd
             part
             of
             the
             
               passive
               Element
            
             ,
             which
             we
             call
             the
             Air
             ;
             expanding
             it
             from
             the
             earth
             upwards
             ,
             to
             separate
             the
             clouds
             from
             the
             lower
             waters
             ,
             and
             to
             be
             the
             medium
             of
             Light.
             (
             And
             whether
             in
             different
             degrees
             of
             purity
             ,
             it
             fill
             not
             all
             the
             space
             between
             all
             the
             Globes
             both
             fixed
             and
             planetary
             ,
             is
             a
             question
             which
             we
             may
             more
             probably
             affirm
             than
             deny
             ;
             unless
             there
             be
             any
             waters
             also
             upwards
             by
             condensation
             ,
             which
             we
             cannot
             disprove
             :
             )
             The
             third
             day
             he
             separated
             the
             rest
             of
             the
             passive
             Element
             ,
             Earth
             and
             Sea
             ,
             into
             their
             proper
             place
             and
             bounds
             :
             and
             also
             made
             individual
             Plants
             ,
             in
             their
             specifick
             forms
             and
             virtue
             of
             generation
             ,
             or
             multiplication
             of
             individuals
             :
             The
             fourth
             day
             he
             made
             the
             Sun
             ,
             Moon
             and
             Stars
             ,
             (
             either
             then
             
             forming
             them
             ,
             or
             then
             making
             them
             Luminaries
             to
             the
             earth
             ,
             and
             appointing
             them
             their
             relative
             office
             ;
             but
             hath
             not
             told
             us
             of
             their
             
               other
               uses
            
             ,
             which
             are
             nothing
             to
             us
             .
             )
             The
             fifth
             day
             he
             made
             inferiour
             Sensitives
             ,
             Fishes
             and
             Birds
             ,
             the
             inhabitants
             of
             Water
             and
             Air
             ,
             with
             the
             power
             of
             generation
             or
             multiplication
             of
             individuals
             .
             The
             sixth
             day
             he
             made
             first
             the
             terrestrial
             Animals
             ,
             and
             then
             Man
             ,
             with
             the
             power
             also
             of
             generation
             or
             multiplication
             .
             And
             the
             seventh
             day
             ,
             having
             taken
             complacency
             in
             all
             the
             works
             of
             this
             glorious
             perfected
             frame
             of
             Nature
             ,
             he
             appointed
             to
             be
             observ'd
             by
             mankind
             as
             a
             day
             of
             rest
             from
             worldly
             labours
             ,
             for
             the
             worshipping
             of
             Him
             their
             Omnipotent
             Creator
             ,
             in
             commemoration
             of
             this
             work
             .
             ]
          
           
             This
             is
             the
             sum
             and
             sense
             of
             the
             Physicks
             of
             Gen.
             1.
             
             And
             here
             is
             no
             errour
             in
             all
             this
             ,
             what
             ever
             prejudice
             Philosophers
             may
             imagine
             .
          
           
             Object
             .
             XIX
             .
             
               It
               is
               a
               suspicious
               sign
               ,
               that
               Believing
               is
               commanded
               us
               instead
               of
               knowing
               ,
               and
               that
               we
               must
               take
               all
               upon
               trust
               without
               any
               proof
               .
            
          
           
             Answ
             .
             This
             is
             a
             meer
             slander
             .
             Know
             as
             much
             as
             you
             are
             able
             to
             know
             :
             Christ
             came
             not
             to
             hinder
             ,
             but
             to
             help
             your
             knowledge
             :
             Faith
             is
             but
             a
             mode
             ,
             or
             act
             of
             knowing
             :
             How
             will
             you
             know
             matters
             of
             History
             which
             are
             past
             ,
             and
             matters
             of
             the
             unseen
             world
             ,
             but
             by
             believing
             ?
             If
             you
             could
             have
             an
             Angel
             come
             from
             heaven
             to
             tell
             you
             what
             is
             there
             ,
             would
             you
             quarrel
             because
             you
             are
             put
             upon
             believing
             him
             ?
             if
             you
             can
             know
             it
             without
             believing
             and
             testimony
             ,
             do
             :
             God
             biddeth
             you
             believe
             nothing
             but
             what
             he
             giveth
             you
             sufficient
             reason
             to
             believe
             :
             Evidence
             of
             credibility
             in
             Divine
             faith
             ,
             is
             evidence
             of
             certainty
             :
             Believers
             in
             Scripture
             usually
             say
             ,
             
               [
               We
               know
               that
               thou
               art
               the
               Christ
               ,
               &c.
               ]
            
             You
             are
             not
             forbidden
             ,
             but
             encouraged
             to
             try
             the
             spirits
             ,
             and
             not
             to
             believe
             every
             spirit
             nor
             pretended
             prophet
             :
             Let
             this
             Treatise
             testifie
             ,
             whether
             you
             have
             not
             Reason
             and
             evidence
             for
             Belief
             :
             it
             is
             Mahomet's
             doctrine
             and
             not
             Christ's
             ,
             which
             forbiddeth
             examination
             .
          
           
             Object
             .
             XX.
             
               It
               imposeth
               upon
               us
               an
               incredible
               thing
               ,
               when
               it
               perswadeth
               us
               ,
               that
               our
               undoing
               ,
               and
               calamity
               ,
               and
               death
               ,
               are
               the
               way
               to
               our
               felicity
               and
               our
               gain
               ;
               and
               that
               sufferings
               work
               together
               for
               our
               good
               :
               At
               least
               these
               are
               hard
               terms
               ,
               which
               we
               
               cannot
               undergoe
               ,
               nor
               think
               it
               wisdom
               to
               lose
               a
               certainty
               for
               uncertain
               hopes
               .
            
          
           
             Answ
             .
             Suppose
             but
             the
             truth
             of
             the
             Gospel
             proved
             ,
             yea
             or
             but
             the
             Immortality
             and
             Retribution
             for
             Souls
             hereafter
             ,
             (
             which
             the
             light
             of
             Nature
             proveth
             )
             and
             then
             we
             may
             well
             say
             ,
             that
             this
             Objection
             savoureth
             more
             of
             the
             Beast
             than
             of
             the
             Man
             :
             A
             Heathen
             can
             answer
             it
             though
             not
             so
             well
             as
             a
             Christian
             :
             Seneca
             and
             
               Plutarch
               ,
               Antonine
            
             ,
             and
             Epictetus
             have
             done
             it
             in
             part
             .
             And
             what
             a
             dotage
             is
             it
             to
             call
             things
             present
             ,
             Certainties
             ,
             when
             they
             are
             certainly
             ready
             to
             pass
             away
             ,
             and
             you
             are
             uncertain
             to
             possess
             them
             another
             hour
             ?
             who
             can
             be
             ignorant
             what
             haste
             Time
             maketh
             ,
             
             and
             how
             like
             the
             Life
             of
             man
             is
             to
             a
             dream
             ?
             What
             sweetness
             is
             now
             left
             of
             all
             the
             pleasant
             cups
             and
             morsels
             ,
             and
             all
             the
             merry
             hours
             you
             have
             had
             ,
             and
             all
             the
             proud
             or
             lustfull
             fancies
             ,
             which
             have
             tickled
             your
             deluded
             fleshly
             mindes
             ?
             Are
             they
             not
             more
             terrible
             than
             comfortable
             to
             your
             most
             retired
             sober
             thoughts
             ?
             and
             what
             an
             inconsiderable
             moment
             is
             it
             ,
             till
             it
             will
             be
             so
             with
             all
             the
             rest
             ?
             All
             that
             the
             World
             can
             possibly
             afford
             you
             ,
             will
             not
             make
             Death
             the
             more
             welcom
             ,
             nor
             less
             terrible
             to
             you
             ;
             nor
             abate
             a
             jot
             of
             the
             pains
             of
             Hell.
             It
             is
             as
             comfortable
             to
             die
             poor
             as
             rich
             ,
             and
             a
             life
             of
             pain
             and
             weakness
             and
             persecution
             ,
             will
             end
             as
             pleasantly
             as
             a
             life
             of
             Pomp
             and
             wealth
             ,
             and
             pleasures
             .
             If
             it
             be
             no
             unreasonable
             motion
             of
             a
             Physician
             to
             tell
             you
             of
             blood-letting
             ,
             vomiting
             ,
             parging
             and
             strict
             dyet
             ,
             to
             save
             your
             lives
             ,
             nor
             any
             hard
             dealing
             in
             your
             Parents
             ,
             to
             set
             you
             many
             years
             to
             School
             ,
             to
             endure
             both
             the
             labour
             of
             learning
             and
             the
             Rod
             ;
             and
             after
             that
             to
             set
             you
             to
             a
             seven
             years
             Apprentice-ship
             ,
             and
             all
             this
             for
             things
             of
             a
             transitory
             nature
             ;
             since
             God
             deserveth
             not
             to
             be
             accused
             as
             too
             severe
             ,
             if
             he
             train
             you
             up
             for
             Heaven
             ,
             more
             strictly
             and
             in
             a
             more
             suffering
             way
             ,
             than
             the
             flesh
             desireth
             .
             Either
             you
             believe
             that
             there
             is
             a
             future
             Life
             of
             Retribution
             ,
             or
             you
             do
             not
             :
             If
             not
             ,
             the
             foregoing
             Evidences
             must
             first
             convince
             you
             ,
             before
             you
             will
             be
             fit
             to
             debate
             the
             case
             ,
             whether
             sufferings
             are
             for
             your
             hurt
             or
             benefit
             :
             But
             if
             you
             do
             believe
             a
             life
             to
             come
             ,
             you
             must
             needs
             believe
             that
             its
             concernments
             weigh
             down
             all
             the
             matters
             of
             fleshly
             interest
             in
             this
             World
             ,
             as
             much
             as
             a
             mountain
             would
             weigh
             down
             a
             feather
             :
             And
             then
             do
             but
             further
             bethink
             your selves
             impartially
             ,
             whether
             a
             life
             
             of
             Prosperity
             or
             of
             Adversity
             be
             the
             liker
             to
             tempt
             you
             into
             the
             Love
             of
             this
             World
             ,
             and
             to
             wean
             away
             your
             thoughts
             and
             desires
             from
             the
             heavenly
             felicity
             ?
             Judge
             but
             rightly
             first
             of
             your
             own
             interest
             ,
             and
             you
             will
             be
             fitter
             to
             judge
             of
             the
             Doctrine
             of
             Christ
             .
          
           
             Obj.
             XXI
             .
             
               Christ
               seemeth
               to
               calculate
               all
               his
               Precepts
               to
               the
               poorer
               sort
               of
               peoples
               state
               ,
               as
               if
               he
               had
               never
               hoped
               that
               Kings
               and
               Nobles
               would
               be
               Christians
               :
               If
               men
               think
               as
               hardly
               of
               the
               Rich
               as
               he
               doth
               ,
               and
               take
               them
               to
               be
               so
               bad
               ,
               and
               their
               salvation
               so
               difficult
               ,
               how
               will
               they
               ever
               honour
               their
               Kings
               and
               Governours
               ?
               And
               if
               all
               men
               must
               suffer
               such
               as
               abuse
               and
               injure
               them
               ,
               and
               must
               turn
               the
               other
               cheek
               to
               him
               that
               striketh
               them
               ,
               and
               give
               him
               their
               Coat
               who
               taketh
               away
               their
               Cloak
               ,
               what
               use
               will
               there
               be
               for
               Magistrates
               and
               Judicatures
               ?
            
          
           
             Ans
             .
             1.
             
             Christ
             fitteth
             his
             Precepts
             to
             the
             benefit
             of
             all
             men
             :
             But
             in
             so
             doing
             he
             must
             needs
             tell
             them
             of
             the
             danger
             of
             over-loving
             this
             World
             ,
             as
             being
             the
             most
             mortal
             sin
             which
             he
             came
             to
             cure
             :
             And
             he
             must
             needs
             tell
             them
             what
             a
             dangerous
             temptation
             a
             flesh-pleasing
             prosperous
             state
             is
             to
             the
             most
             ,
             to
             entice
             them
             to
             this
             pernicious
             sin
             .
             Had
             he
             silenced
             such
             necessary
             truths
             as
             these
             ,
             he
             could
             not
             have
             been
             their
             Saviour
             :
             For
             how
             should
             he
             save
             them
             from
             sin
             ,
             if
             he
             conceal
             the
             evil
             and
             the
             danger
             of
             it
             ?
             If
             the
             corruption
             of
             mans
             Nature
             be
             so
             great
             ,
             that
             Riches
             and
             Honours
             ,
             and
             Pleasures
             are
             ordinarily
             made
             the
             occasions
             of
             mens
             perdition
             ,
             must
             Christ
             be
             Christ
             and
             never
             tell
             them
             of
             it
             ?
             And
             is
             he
             to
             be
             blamed
             for
             telling
             them
             the
             truth
             ?
             or
             they
             rather
             who
             create
             these
             difficulties
             and
             dangers
             to
             themselves
             ?
             Christ
             teacheth
             men
             to
             honour
             a
             Sacred
             Office
             ,
             such
             as
             Magistracy
             is
             ,
             without
             honouring
             Vice
             ,
             or
             betraying
             sinners
             by
             concealing
             their
             temptations
             .
             And
             to
             holy
             faithfull
             Rulers
             he
             teacheth
             us
             ,
             to
             give
             a
             double
             honour
             .
             They
             that
             will
             prove
             ,
             that
             most
             of
             the
             great
             and
             wealthy
             shall
             be
             saved
             ,
             must
             prove
             first
             that
             most
             of
             them
             are
             godly
             ,
             and
             mortified
             ,
             heavenly
             persons
             :
             And
             the
             fit
             proof
             of
             that
             must
             be
             by
             shewing
             us
             the
             men
             that
             are
             so
             .
          
           
             2.
             
             The
             Laws
             of
             Christ
             require
             every
             Soul
             to
             be
             subject
             to
             the
             higher
             Powers
             ,
             and
             not
             resist
             ;
             and
             this
             not
             only
             for
             fear
             of
             their
             wrath
             ,
             but
             for
             Conscience
             sake
             ;
             and
             to
             pay
             honour
             
             and
             custom
             to
             all
             whom
             it
             is
             due
             to
             .
             And
             what
             more
             can
             be
             desired
             for
             the
             support
             of
             Government
             .
          
           
             3.
             
             Yea
             ,
             nothing
             more
             tendeth
             to
             the
             comfort
             and
             quietness
             of
             Governours
             ,
             than
             the
             obedience
             of
             those
             Precepts
             of
             patience
             and
             peace
             ,
             which
             the
             Objection
             quarrelleth
             with
             .
             If
             Subjects
             would
             love
             each
             other
             as
             themselves
             ,
             and
             forgive
             injuries
             ,
             and
             love
             their
             enemies
             ,
             what
             could
             be
             more
             joyfull
             to
             a
             faithfull
             Governour
             ?
             And
             to
             the
             Question
             ,
             
               What
               use
               would
               there
               be
               then
               of
               Judicatures
               ?
            
             I
             answer
             ,
             They
             would
             be
             usefull
             to
             good
             men
             for
             their
             protection
             against
             the
             injuries
             of
             the
             bad
             ;
             where
             we
             are
             but
             Defendants
             ;
             And
             also
             in
             Cases
             where
             it
             is
             not
             want
             of
             Love
             ,
             but
             of
             Knowledge
             ,
             which
             causeth
             the
             Controversie
             ,
             and
             when
             no
             fit
             arbitration
             can
             decide
             it
             :
             And
             they
             will
             be
             usefull
             among
             contentious
             persons
             :
             For
             all
             men
             are
             not
             true
             Believers
             :
             The
             most
             will
             be
             (
             ordinarily
             )
             the
             worst
             :
             As
             we
             will
             not
             be
             Fornicators
             ,
             Thieves
             ,
             Perjured
             ,
             &c.
             lest
             you
             should
             say
             ,
             To
             what
             purpose
             is
             the
             Law
             against
             such
             offenders
             ?
             so
             we
             will
             not
             be
             revengefull
             and
             contentious
             ,
             lest
             you
             should
             say
             ,
             To
             what
             end
             are
             Judicatures
             ?
             The
             Law
             is
             to
             prevent
             offences
             by
             threatned
             penalties
             :
             And
             that
             is
             the
             happyest
             Common-wealth
             ,
             where
             the
             Law
             doth
             most
             without
             the
             Judge
             ,
             and
             where
             Judicatures
             have
             least
             employment
             :
             For
             there
             is
             none
             to
             be
             expected
             on
             Earth
             so
             happy
             ,
             where
             meer
             LOVE
             (
             of
             Virtue
             and
             of
             one
             another
             )
             will
             prevent
             the
             use
             both
             of
             Penal
             Laws
             and
             Judicatures
             .
          
           
             4.
             
             And
             it
             is
             but
             selfishness
             ,
             and
             contentiousness
             ,
             and
             private
             revenge
             which
             Christ
             forbiddeth
             ,
             and
             not
             the
             necessary
             defence
             or
             vindication
             of
             any
             Talent
             which
             God
             hath
             committed
             to
             our
             trust
             ,
             so
             it
             be
             with
             the
             preservation
             of
             brotherly
             Love
             and
             Peace
             .
          
           
             5.
             
             And
             that
             Christ
             foreknew
             what
             Princes
             and
             States
             would
             be
             converted
             to
             the
             Faith
             ,
             is
             manifest
             ,
             1.
             
             In
             all
             his
             Prophets
             ,
             who
             have
             foretold
             it
             (
             that
             Kings
             shall
             be
             our
             Nursing
             Fathers
             ,
             &c.
             )
             2.
             
             In
             that
             Christ
             prophesied
             himself
             ,
             that
             when
             he
             was
             lifted
             up
             ,
             he
             would
             draw
             all
             men
             to
             him
             .
             3.
             
             By
             the
             Prophecies
             of
             John
             ,
             who
             saith
             ,
             that
             the
             Kingdoms
             of
             the
             World
             should
             become
             the
             Kingdoms
             of
             the
             Lord
             ,
             and
             of
             his
             Christ
             .
          
           
           
             
             Obj.
             XXII
             .
             
               But
               it
               is
               the
               obscurity
               of
               all
               those
               Phophecies
               which
               is
               one
               of
               the
               difficulties
               of
               our
               Faith
               ,
               and
               that
               they
               are
               never
               like
               to
               be
               fulfilled
               :
               Almost
               all
               your
               Expositors
               differ
               about
               the
               sense
               of
            
             Johns
             
               Revelations
               :
               And
               the
               Calling
               of
               the
            
             Jews
             ,
             
               and
               bringing
               in
               all
               the
            
             Gentiles
             
               to
               their
               subjection
               ,
               seem
               to
               be
               plainly
               prophesyed
               of
               ,
               which
               are
               never
               like
               to
               come
               to
               passe
               .
            
          
           
             Answ
             .
             1.
             
             Prophecies
             are
             seldom
             a
             Rule
             of
             Life
             ,
             but
             an
             Encouragement
             to
             hope
             ,
             and
             a
             Confirmation
             to
             Faith
             when
             they
             are
             fulfilled
             :
             And
             therefore
             if
             the
             particularities
             be
             dark
             ,
             and
             understood
             by
             few
             ,
             so
             the
             general
             scope
             be
             understood
             ,
             it
             should
             be
             no
             matter
             of
             offence
             or
             wonder
             .
             It
             is
             doctrine
             and
             precept
             ,
             and
             promises
             of
             salvation
             ,
             which
             are
             the
             daily
             food
             of
             Faith.
             
          
           
             2.
             
             If
             no
             man
             can
             hitherto
             truly
             say
             ,
             that
             any
             one
             Promise
             or
             Prophecie
             hath
             failed
             ,
             why
             should
             we
             think
             that
             hereafter
             they
             will
             fail
             ?
             what
             though
             the
             things
             seem
             improbable
             to
             us
             ?
             They
             are
             never
             the
             unliker
             to
             be
             accomplished
             by
             God
             :
             The
             Conversion
             of
             the
             Gentiles
             ,
             of
             the
             Roman
             Empire
             ,
             and
             so
             many
             other
             Nations
             of
             the
             World
             ,
             was
             once
             as
             improbable
             as
             the
             Calling
             of
             the
             Jews
             is
             :
             and
             yet
             it
             was
             done
             .
          
           
             3.
             
             And
             many
             of
             those
             Prophecies
             are
             hereby
             fulfilled
             ,
             it
             being
             not
             a
             worldly
             Kingdom
             ,
             as
             the
             carnal
             Jews
             imagined
             ,
             which
             the
             Prophets
             foretold
             of
             the
             Messiah
             ,
             but
             the
             spiritual
             Kingdom
             of
             a
             Saviour
             :
             When
             the
             power
             and
             glory
             of
             the
             Roman
             Empire
             in
             its
             greatest
             height
             ,
             did
             submit
             and
             resign
             it self
             to
             Christ
             ,
             with
             many
             other
             Kingdoms
             of
             the
             world
             ,
             there
             was
             more
             of
             those
             Prophecies
             then
             fulfilled
             ,
             than
             selfishness
             will
             suffer
             the
             Jews
             to
             understand
             .
             And
             the
             rest
             shall
             all
             be
             fulfilled
             in
             their
             season
             .
             But
             as
             in
             all
             Sciences
             ,
             it
             is
             but
             a
             few
             of
             the
             extraordinarily
             wise
             ,
             who
             reach
             the
             most
             subtile
             and
             difficult
             points
             ,
             so
             it
             will
             be
             but
             a
             very
             few
             Christians
             who
             will
             understand
             the
             most
             difficult
             prophecies
             ,
             till
             the
             accomplishment
             interpret
             them
             .
          
           
             Obj.
             XXIII
             .
             
               But
               the
               difficulties
               are
               as
               great
               in
               the
               Doctrines
               as
               in
               the
               Prophecies
               :
               Who
               is
               able
               to
               reconcile
               Gods
               Decrees
               ;
               foreknowledge
               and
               efficacious
               special
               Grace
               ,
               with
               mans
               Free-will
               ,
               and
               the
               righteousness
               of
               Gods
               Judgement
               ,
               and
               the
               reasonableness
               of
               his
               Precepts
               ,
               Promises
               and
               Threats
               ?
               How
               Gods
               Decrees
               
               are
               all
               fulfilled
               ,
               and
               in
               him
               we
               live
               ,
               and
               move
               ,
               and
               be
               ,
            
             
             
               and
               are
               not
               sufficient
               for
               a
               good
               thought
               of
               our selves
               ,
               but
               to
               believe
               ,
               to
               will
               ,
               and
               to
               do
               ,
               is
               given
               us
               ,
               and
               he
               will
               have
               mercy
               on
               whom
               he
               will
               have
               mercy
               ,
               and
               whom
               he
               will
               he
               hardeneth
               ,
               and
               it
               is
               not
               of
               him
               that
               willeth
               ,
               nor
               of
               him
               that
               runneth
               ,
               but
               of
               God
               that
               sheweth
               mercy
               :
               And
               yet
               that
               he
               would
               not
               the
               death
               of
               a
               sinner
               ,
               but
               rather
               that
               he
               repent
               and
               live
               ,
               and
               that
               he
               would
               have
               all
               men
               saved
               ,
               and
               come
               to
               the
               knowledge
               of
               the
               truth
               ,
               and
               layeth
               all
               the
               blame
               of
               their
               misery
               on
               themselves
               .
            
          
           
             Ans
             .
             First
             ,
             consider
             these
             things
             apart
             and
             in
             themselves
             ,
             
             and
             then
             comparatively
             as
             they
             respect
             each
             other
             .
             1.
             
             Is
             it
             an
             incredible
             thing
             ,
             that
             
               all
               Being
            
             should
             be
             from
             the
             
               First
               Being
            
             ?
             and
             all
             Goodness
             from
             the
             
               Infinite
               ,
               Eternal
               Good
            
             ?
             and
             that
             nothing
             should
             be
             unknown
             to
             the
             
               infinite
               omniscient
               Wisdom
            
             ?
             and
             that
             nothing
             can
             overcome
             the
             Power
             of
             the
             Omnipotent
             ?
             
             or
             that
             he
             is
             certainly
             able
             to
             procure
             the
             accomplishment
             of
             all
             his
             own
             Will
             ?
             and
             that
             none
             shall
             disappoint
             his
             Purposes
             ,
             nor
             make
             him
             fall
             short
             of
             any
             of
             his
             Councils
             or
             Decrees
             ?
             Go
             no
             further
             now
             ,
             and
             do
             not
             by
             false
             or
             uncertain
             Doctrine
             make
             difficulties
             to
             your selves
             ,
             which
             God
             never
             made
             ,
             and
             then
             tell
             me
             whether
             any
             of
             this
             be
             doubtfull
             ?
          
           
             2.
             
             On
             the
             other
             side
             ,
             is
             it
             incredible
             ,
             that
             Man
             is
             a
             rational
             free
             Agent
             ,
             and
             that
             he
             is
             a
             Creature
             governable
             by
             Laws
             ,
             and
             that
             God
             is
             his
             Ruler
             ,
             Law-giver
             ,
             and
             Judge
             ?
             and
             that
             his
             Laws
             must
             command
             and
             prohibit
             ,
             and
             the
             sanction
             contain
             rewards
             and
             punishments
             ?
             and
             that
             men
             should
             be
             judged
             righteously
             according
             to
             their
             works
             ?
             or
             that
             the
             Messengers
             of
             Christ
             should
             intreat
             and
             perswade
             men
             to
             obey
             ?
             and
             that
             they
             should
             be
             moved
             as
             men
             by
             motives
             of
             good
             or
             evil
             to
             themselves
             ?
             Is
             there
             any
             thing
             in
             this
             that
             is
             incredible
             or
             uncertain
             ?
             I
             think
             there
             is
             not
             .
          
           
             And
             these
             difficulties
             will
             concern
             you
             nevertheless
             ,
             whether
             you
             are
             Christians
             or
             not
             ?
             They
             are
             harder
             points
             to
             Philosophers
             than
             to
             us
             :
             and
             they
             have
             been
             
               their
               controversies
            
             before
             Christ
             came
             into
             the
             World
             :
             They
             are
             points
             that
             belong
             to
             the
             
               natural
               part
            
             of
             Theology
             ,
             and
             not
             that
             which
             resteth
             only
             on
             supernatural
             Revelation
             ;
             and
             therefore
             this
             is
             nothing
             against
             Christ
             .
          
           
           
             2.
             
             But
             yet
             I
             will
             answer
             your
             question
             ,
             
               Who
               can
               reconcile
               these
               things
            
             ?
             1.
             
             They
             can
             do
             much
             to
             the
             reconciling
             of
             them
             ,
             who
             can
             distinguish
             a
             
               meer
               Volition
            
             or
             Purpose
             or
             Decree
             ,
             from
             an
             
               efficacious
               pre-determining
               influx
            
             :
             
             2.
             
             And
             can
             distinguish
             between
             those
             effects
             which
             need
             a
             
               positive
               cause
            
             and
             purpose
             or
             decree
             ,
             and
             those
             nullities
             which
             having
             
               no
               cause
            
             but
             defective
             ,
             do
             need
             
               no
               positive
               purpose
            
             or
             decree
             .
             3.
             
             And
             can
             distinguish
             between
             the
             need
             we
             have
             of
             
               Medicinal
               Grace
            
             for
             holy
             actions
             ,
             and
             the
             need
             we
             have
             of
             
               common
               help
            
             for
             every
             action
             natural
             and
             free
             .
             4.
             
             And
             can
             distinguish
             between
             an
             
               absolute
               Volition
            
             ,
             and
             a
             
               limited
               Volition
               in
               tantum
               &
               ad
               hoc
               ,
            
             and
             no
             further
             .
             5.
             
             They
             that
             can
             distinguish
             between
             mans
             
               Natural
               liberty
            
             of
             self-determination
             ,
             and
             his
             
               Civil
               liberty
            
             from
             restraint
             of
             Law
             ,
             and
             his
             
               moral
               liberty
            
             from
             vicious
             habits
             :
             6.
             
             They
             that
             can
             well
             difference
             mans
             
               Natural
               power
            
             or
             faculties
             ,
             from
             his
             
               moral
               power
            
             of
             
               good
               and
               holy
               disposition
            
             :
             7.
             
             They
             that
             know
             what
             a
             
               free
               Power
               is
            
             ,
             and
             how
             far
             the
             causer
             of
             that
             Power
             is
             or
             is
             not
             the
             cause
             of
             the
             act
             or
             its
             omission
             .
             8.
             
             They
             that
             can
             distinguish
             between
             those
             acts
             which
             God
             doth
             as
             our
             Owner
             or
             as
             our
             
               free
               Benefactor
            
             ,
             and
             those
             which
             he
             doth
             as
             Rector
             :
             9.
             
             And
             between
             those
             which
             he
             doth
             as
             
               Rector
               by
               his
               Legislative
               will
               ,
               antecedent
            
             to
             mens
             keeping
             or
             breaking
             of
             his
             Laws
             ,
             and
             by
             his
             Judicial
             and
             
               executive
               will
            
             ,
             as
             consequent
             to
             these
             acts
             of
             man.
             10.
             
             He
             that
             can
             distinguish
             between
             Gods
             method
             in
             giving
             both
             the
             
               first
               Call
               of
               the
               Gospel
            
             ,
             and
             the
             
               first
               internal
               Grace
            
             to
             receive
             it
             ,
             and
             of
             his
             giving
             the
             Grace
             of
             
               further
               sanctification
               ,
               justification
            
             ,
             and
             glory
             :
             11.
             
             And
             between
             the
             manner
             of
             his
             procuring
             our
             
               first
               faith
            
             ,
             and
             the
             procuring
             our
             
               following
               sanctification
            
             .
             12.
             
             And
             he
             that
             knoweth
             how
             easie
             it
             is
             with
             God
             to
             attain
             what
             he
             willeth
             ,
             without
             destroying
             the
             Liberty
             of
             our
             wills
             :
             (
             As
             a
             Miller
             can
             make
             the
             stream
             of
             water
             turn
             his
             Mill
             and
             grinde
             his
             Corn
             ,
             without
             altering
             any
             thing
             in
             the
             inclination
             of
             the
             water
             .
             )
             13.
             
             And
             withall
             how
             incomprehensible
             the
             nature
             and
             manner
             of
             Gods
             operation
             is
             to
             Man
             ;
             and
             how
             transcendently
             it
             is
             above
             all
             Physical
             agency
             by
             corporeal
             contact
             or
             motion
             :
             I
             say
             ,
             he
             that
             understandeth
             and
             can
             apply
             these
             distinctions
             ,
             can
             reconcile
             the
             Decrees
             and
             concourse
             of
             God
             ,
             with
             his
             Government
             and
             mans
             Free-will
             ,
             
             as
             farre
             as
             is
             necessary
             to
             the
             quieting
             of
             our
             understandings
             .
          
           
             Obj.
             XXIV
             .
             
               But
               the
               Christian
               Faith
               doth
               seem
               to
               be
               but
               Humane
               and
               not
               Divine
               ,
               in
               that
               it
               is
               to
               be
               resolved
               into
               the
               Credit
               of
               Men
               :
               Even
               of
               those
               men
               who
               tell
               us
               ,
               that
               they
               saw
               Christs
               miracles
               ,
               and
               saw
               him
               risen
               and
               ascend
               ;
               and
               of
               those
               who
               saw
               the
               miracles
               of
               the
               Apostles
               ;
               and
               of
               those
               who
               tell
               us
               ,
               that
               the
               first
               Churches
               witness
               that
               they
               saw
               such
               things
               .
               The
               certainty
               cannot
               exceed
               the
               weakest
               of
               the
               Premises
               :
               And
               this
               is
               the
               argument
               :
               [
               The
               Doctrine
               which
               was
               attested
               by
               Miracles
               is
               of
               God
               :
               But
               the
               Christian
               Doctrine
               was
               attested
               by
               Miracles
               :
               Proved
               :
               The
               spectators
               averred
               it
               to
               others
               ,
               who
               have
               transmitted
               the
               Testimony
               down
               to
               us
               .
               ]
               So
               that
               you
               are
               no
               surer
               of
               the
               Doctrine
               than
               of
               the
               Miracles
               ,
               and
               no
               surer
               of
               the
               Miracles
               than
               of
               the
               Humane
               Testimony
               which
               hath
               delivered
               it
               to
               you
               .
            
          
           
             Ans
             .
             If
             you
             will
             be
             at
             the
             labour
             to
             read
             over
             what
             I
             have
             written
             before
             ,
             you
             shall
             finde
             a
             threefold
             testimony
             to
             Christ
             ,
             besides
             this
             of
             Miracles
             :
             And
             you
             shall
             finde
             the
             Apostles
             testimony
             of
             Christs
             Miracles
             and
             Resurrection
             attested
             by
             more
             than
             a
             humane
             testimony
             :
             And
             you
             shall
             finde
             the
             
               Miracles
               of
               the
               Apostles
            
             also
             to
             have
             a
             
               fuller
               attestation
            
             :
             Even
             1.
             besides
             the
             most
             credible
             humane
             testimony
             ,
             2.
             a
             natural
             impossibility
             of
             deceit
             and
             falshood
             ,
             3.
             and
             a
             further
             attestation
             of
             God
             supernaturally
             :
             And
             you
             shall
             finde
             that
             the
             Gospel
             hath
             its
             certain
             evidence
             ,
             in
             the
             sanctifying
             effect
             by
             the
             co-operation
             of
             the
             holy
             Spirit
             of
             Christ
             unto
             this
             day
             .
             Peruse
             it
             impartially
             ,
             and
             you
             will
             finde
             all
             this
             in
             what
             is
             said
             .
          
           
             What
             would
             men
             rather
             desire
             to
             attest
             the
             veracity
             of
             a
             Messenger
             from
             Heaven
             ,
             than
             Miracles
             :
             Evident
             ,
             uncontrolled
             ;
             multiplyed
             miracles
             ?
             And
             must
             this
             messenger
             live
             in
             every
             age
             ,
             and
             go
             into
             every
             Land
             ,
             to
             do
             these
             Miracles
             in
             the
             presence
             of
             every
             living
             Soul
             ?
             If
             not
             ,
             how
             would
             those
             that
             live
             in
             another
             Land
             or
             Age
             ,
             be
             brought
             to
             the
             knowledge
             of
             them
             ,
             but
             by
             the
             testimony
             of
             those
             that
             saw
             them
             ?
             And
             how
             would
             you
             have
             such
             testimonies
             better
             confirmed
             ,
             than
             by
             multiplyed
             miracles
             ,
             delivered
             in
             a
             way
             which
             cannot
             possibly
             deceive
             ?
             and
             fully
             and
             perpetually
             attested
             by
             the
             Spirit
             of
             effectual
             sanctification
             
             on
             Believers
             ?
             It
             is
             an
             unreasonable
             arrogancy
             to
             tell
             our
             Maker
             ,
             that
             we
             will
             not
             believe
             any
             miracles
             which
             he
             doth
             ,
             by
             whomsoever
             or
             howsoever
             witnessed
             ,
             unless
             we
             see
             them
             our selves
             with
             our
             own
             eyes
             ;
             and
             so
             they
             be
             made
             as
             common
             as
             the
             shining
             of
             the
             Sun
             ;
             (
             and
             then
             we
             should
             contemn
             them
             as
             of
             no
             validity
             .
             )
          
           
             So
             much
             shall
             here
             suffice
             against
             the
             Objections
             from
             the
             Intrinsecal
             difficulties
             in
             the
             Christian
             Faith.
             Many
             more
             are
             answered
             in
             my
             Treatise
             against
             Infidelity
             published
             heretofore
             .
          
        
         
           
             CHAP.
             XI
             .
             The
             Objections
             from
             things
             Extrinsecal
             resolved
             .
          
           
             Obj.
             I.
             
               ALL
               men
               are
               Liars
               :
               and
               History
               may
               convey
               down
               abundance
               of
               Vntruths
               :
               Who
               liveth
               with
               his
               eyes
               open
               among
               men
               ,
               that
               may
               not
               perceive
               him
               partially
               men
               write
               ?
               and
               how
               falsly
               through
               partiality
               ?
               and
               with
               what
               brazen-faced
               impudency
               the
               most
               palpable
               falshoods
               in
               publick
               matters
               of
               fact
               ,
               are
               most
               confidently
               averred
               ?
               and
               that
               in
               the
               Land
               ,
               the
               City
               ,
               the
               Age
               ,
               the
               Year
               ,
               of
               the
               transaction
               ?
               who
               then
               can
               lay
               his
               salvation
               upon
               the
               truth
               of
               the
               history
               of
               acts
               and
               miracles
               done
               ,
               one
               thousand
               six
               hundred
               years
               ago
               .
            
          
           
             Answ
             .
             The
             Father
             of
             Lies
             no
             doubt
             can
             divulge
             them
             ,
             as
             well
             by
             Pen
             or
             Press
             as
             by
             the
             Tongue
             :
             And
             it
             is
             not
             an
             unnecessary
             Caution
             to
             Readers
             and
             Hearers
             too
             ,
             to
             take
             heed
             what
             they
             believe
             ;
             especially
             ,
             1.
             when
             one
             Sect
             or
             party
             speaks
             against
             another
             ;
             2.
             or
             when
             carnal
             Interest
             requireth
             men
             to
             say
             what
             they
             do
             ;
             3.
             or
             when
             falling
             out
             provoketh
             them
             to
             asperse
             any
             others
             ;
             4.
             or
             when
             the
             stream
             of
             the
             popular
             vogue
             ,
             or
             countenance
             of
             men
             in
             power
             hath
             a
             finger
             in
             it
             ;
             5.
             or
             when
             it
             is
             as
             probably
             contradicted
             by
             as
             credible
             men
             ;
             6.
             or
             when
             the
             higher
             Powers
             deterre
             all
             from
             contradicting
             it
             ,
             and
             dissenters
             have
             not
             liberty
             of
             speech
             .
          
           
             But
             none
             of
             these
             ,
             nor
             any
             such
             ,
             are
             in
             our
             present
             case
             :
             There
             are
             Lyars
             in
             the
             world
             ;
             but
             shall
             none
             therefore
             be
             
             believed
             ?
             There
             is
             history
             which
             is
             false
             ;
             but
             is
             none
             therefore
             true
             ?
             Is
             there
             not
             a
             certainty
             in
             that
             history
             which
             telleth
             us
             of
             the
             Norman
             Conquest
             of
             this
             Land
             ?
             and
             of
             the
             series
             of
             Kings
             which
             have
             been
             since
             then
             ;
             and
             of
             the
             Statutes
             which
             they
             and
             their
             Parliaments
             have
             made
             ?
             yea
             ,
             of
             a
             battail
             and
             other
             transaction
             ,
             before
             the
             Incarnation
             of
             
               Jesus
               Christ
            
             ?
             Doth
             the
             falshood
             of
             Historians
             make
             it
             uncertain
             whether
             ever
             there
             was
             a
             Pope
             at
             Rome
             ,
             or
             a
             King
             in
             France
             ,
             or
             an
             Inquisition
             in
             Spain
             ,
             &
             c
             ?
          
           
             But
             I
             have
             proved
             ,
             that
             it
             is
             more
             than
             the
             bare
             credit
             of
             any
             Tradition
             or
             Historians
             in
             the
             world
             ,
             which
             assure
             us
             of
             the
             truth
             both
             of
             fact
             and
             doctrine
             ,
             in
             the
             Christian
             Faith.
             
          
           
             Obj.
             II.
             
               Are
               not
               the
               Legends
               written
               with
               as
               great
               confidence
               as
               the
               Scriptures
               ?
               and
               greater
               multitudes
               of
               Miracles
               there
               mentioned
               ,
               and
               believed
               by
               the
               Subjects
               of
               the
               Pope
               ?
               And
               yet
               they
               are
               denyed
               and
               derided
               by
               the
               Protestants
               ?
            
          
           
             Ans
             .
             Credible
             History
             reporteth
             many
             miracles
             done
             in
             the
             first
             ages
             of
             the
             Christian
             Church
             ,
             and
             some
             since
             in
             several
             ages
             and
             places
             :
             And
             the
             truth
             of
             these
             was
             the
             Cloak
             for
             the
             Legends
             multiplyed
             falsities
             :
             which
             were
             not
             written
             by
             men
             that
             wrought
             Miracles
             themselves
             to
             attest
             them
             ;
             nor
             that
             proved
             the
             verity
             of
             their
             writings
             as
             the
             Apostles
             did
             :
             Nor
             were
             they
             ever
             generally
             received
             by
             the
             Christian
             Churches
             ,
             but
             were
             written
             a
             while
             ago
             ,
             by
             a
             few
             ignorant
             superstitious
             Friers
             ,
             in
             an
             age
             of
             darkness
             ,
             and
             in
             the
             manner
             ,
             exposing
             the
             stories
             to
             laughter
             and
             contempt
             ,
             and
             are
             lamented
             by
             many
             of
             the
             most
             learned
             Papists
             themselves
             ,
             and
             not
             believed
             by
             the
             multitude
             of
             the
             people
             .
             And
             shall
             no
             Chronicles
             ,
             no
             Records
             ,
             no
             certain
             History
             be
             believed
             ,
             as
             long
             as
             there
             are
             any
             foolish
             superstitious
             Lyars
             left
             upon
             the
             Earth
             ?
             Then
             Lyars
             will
             effectually
             serve
             the
             Devil
             indeed
             ,
             if
             they
             can
             procure
             men
             to
             believe
             neither
             humane
             testimony
             ,
             nor
             Divine
             .
          
           
             Obj.
             III.
             
               Many
               Fryers
               and
               Fanaticks
               ,
               Quakers
               and
               other
               Enthusiasts
               have
               by
               the
               power
               of
               Conceit
               ,
               been
               transported
               into
               such
               streins
               of
               speech
               ,
               as
               in
               the
               Apostles
               were
               accounted
               fruits
               of
               the
               Spirit
               :
               Yea
               ,
               to
               a
               pretence
               of
               Prophesie
               and
               Miracles
               :
               And
               how
               know
               we
               that
               it
               was
               not
               so
               with
               the
               Apostles
               ?
            
          
           
           
             
             Answ
             .
             1.
             
             It
             is
             the
             Devils
             way
             of
             opposing
             Christ
             ,
             to
             do
             it
             by
             apish
             imitation
             :
             So
             would
             the
             Egyptian
             Magicians
             have
             discredited
             the
             miracles
             of
             Moses
             .
             And
             Christianity
             consisteth
             not
             of
             any
             words
             which
             another
             may
             not
             speak
             ,
             or
             any
             actions
             of
             devotion
             ,
             or
             gesture
             ,
             or
             formality
             ,
             which
             no
             man
             else
             can
             do
             .
             There
             are
             no
             words
             which
             seem
             to
             signifie
             a
             rapture
             (
             which
             are
             not
             miraculous
             )
             but
             they
             may
             be
             counterfeited
             :
             But
             yet
             as
             a
             Statuary
             or
             Painter
             may
             be
             known
             from
             a
             Creator
             ,
             and
             a
             Statue
             from
             a
             Man
             ,
             so
             may
             the
             Devils
             imitations
             and
             fictions
             from
             the
             evidences
             of
             Christianity
             which
             he
             would
             imitate
             .
             Look
             through
             the
             four
             parts
             of
             the
             testimony
             of
             the
             Spirit
             ,
             and
             you
             may
             see
             this
             to
             be
             so
             .
             1.
             
             What
             antecedent
             Prophesies
             have
             foretold
             us
             of
             these
             mens
             actions
             ?
             2.
             
             What
             frame
             of
             Holy
             doctrine
             do
             they
             deliver
             bearing
             the
             Image
             of
             God
             ,
             besides
             so
             much
             of
             Christs
             own
             doctrine
             as
             they
             acknowledge
             ?
             3
             And
             what
             Miracles
             are
             with
             any
             probability
             pretended
             to
             be
             done
             by
             any
             of
             them
             (
             unless
             you
             mean
             any
             Preacher
             of
             Christianity
             in
             confirmation
             of
             that
             common
             Christian
             Faith.
             )
             There
             are
             no
             Quakers
             or
             other
             Fanaticks
             among
             us
             ,
             that
             I
             can
             hear
             of
             ,
             who
             pretend
             to
             miracles
             :
             In
             their
             first
             arising
             ,
             two
             or
             three
             of
             them
             were
             raised
             to
             a
             confidence
             that
             they
             had
             the
             Apostolical
             gift
             of
             the
             Spirit
             ,
             and
             should
             speak
             with
             unlearnt
             Languages
             ,
             and
             heal
             the
             sick
             ,
             and
             raise
             the
             dead
             ;
             but
             they
             failed
             in
             the
             performance
             ,
             and
             made
             themselves
             the
             common
             scorn
             ,
             by
             the
             vanity
             of
             their
             attempts
             :
             Not
             one
             of
             them
             that
             ever
             spake
             a
             word
             of
             any
             Language
             but
             what
             he
             had
             learnt
             ;
             nor
             one
             that
             cured
             any
             disease
             by
             Miracle
             :
             One
             of
             them
             at
             Worcester
             half
             famished
             ,
             and
             then
             (
             as
             is
             most
             probable
             )
             drown'd
             himself
             ;
             and
             a
             woman
             that
             was
             their
             Leader
             undertook
             to
             raise
             him
             from
             the
             dead
             ;
             But
             she
             spake
             to
             him
             as
             the
             Priests
             of
             Baal
             to
             their
             God
             ,
             that
             could
             not
             hear
             ;
             and
             made
             but
             matter
             of
             laughter
             and
             pity
             to
             those
             that
             heard
             of
             it
             .
             There
             hath
             not
             been
             in
             England
             in
             our
             dayes
             ,
             that
             ever
             I
             could
             hear
             of
             ,
             either
             by
             Jesuit
             ,
             Fryer
             ,
             Quaker
             ,
             or
             other
             Fanatick
             ,
             so
             much
             as
             a
             handsome
             Cheat
             ,
             resembling
             a
             Miracle
             ,
             which
             the
             People
             might
             not
             easily
             see
             ,
             to
             be
             a
             transparent
             foolery
             .
             But
             many
             wonders
             I
             have
             known
             done
             at
             the
             earnest
             Prayers
             of
             humble
             Christians
             .
             So
             that
             he
             who
             shall
             compare
             the
             Fryers
             and
             Fanaticks
             with
             the
             Apostles
             
             and
             other
             Disciples
             of
             Christ
             ,
             (
             whose
             Miracles
             were
             such
             as
             afore-described
             )
             will
             see
             that
             the
             Devils
             apish
             design
             ,
             though
             it
             may
             cheat
             forsaken
             Souls
             into
             infidelity
             ,
             is
             such
             as
             may
             confirm
             the
             faith
             of
             sober
             men
             .
             4.
             
             And
             what
             
               Spirit
               of
               sanctification
            
             doth
             accompany
             any
             of
             their
             peculiar
             doctrines
             ?
             If
             any
             of
             them
             do
             any
             good
             in
             the
             World
             ,
             it
             is
             only
             by
             the
             doctrine
             of
             Christ
             :
             But
             for
             their
             
               own
               doctrines
            
             ,
             what
             do
             they
             but
             cheat
             men
             and
             draw
             the
             simple
             into
             sin
             ?
             A
             Frier
             by
             his
             
               own
               doctrine
            
             may
             draw
             men
             to
             some
             foppery
             or
             ridiculous
             ceremony
             ,
             or
             subjection
             to
             that
             Clergy
             ,
             whose
             holy
             diligence
             consisteth
             in
             
               striving
               who
               shall
               be
               greatest
               ,
               and
               Lord
               it
               over
               the
               inheritance
               of
               Christ
               ,
               and
               rule
               them
               by
               constraint
               ,
               and
               not
               willingly
               .
            
             A
             Quaker
             by
             his
             
               own
               doctrine
            
             may
             teach
             men
             to
             cast
             away
             their
             bands
             ,
             and
             cuffs
             ,
             and
             points
             ,
             and
             hat-bands
             ,
             and
             to
             say
             
               [
               Thou
            
             ]
             instead
             of
             
               [
               You
            
             ]
             and
             to
             
               put
               off
               their
               hats
               to
               no
               men
               ,
            
             and
             to
             be
             the
             publick
             and
             private
             revilers
             of
             the
             holiest
             and
             ablest
             Preachers
             of
             the
             Gospel
             ,
             and
             the
             best
             of
             the
             people
             ,
             and
             with
             truculent
             countenances
             to
             rail
             at
             God's
             servants
             in
             a
             horrid
             abuse
             of
             Scripture-terms
             .
             If
             this
             image
             and
             work
             of
             the
             Devil
             were
             indeed
             the
             image
             and
             work
             of
             God
             ,
             it
             were
             some
             testimony
             of
             the
             verity
             of
             their
             doctrine
             .
             And
             yet
             even
             these
             Sects
             do
             but
             like
             a
             flash
             of
             lightning
             ,
             appear
             for
             a
             moment
             ,
             and
             are
             suddenly
             extinct
             ,
             and
             some
             other
             sect
             or
             fraternity
             succeedeth
             them
             .
             The
             Quakers
             already
             recant
             most
             of
             those
             rigidities
             ,
             on
             which
             at
             first
             they
             laid
             out
             their
             chiefest
             zeal
             .
             If
             a
             flash
             of
             such
             lightning
             ,
             or
             a
             squib
             ,
             or
             glow-worm
             ,
             be
             argument
             sufficient
             to
             prove
             that
             there
             is
             no
             other
             Sun
             ,
             then
             Friers
             and
             Fanaticks
             ,
             as
             oft
             as
             they
             are
             mad
             ,
             may
             warrant
             you
             to
             believe
             that
             all
             men
             are
             so
             too
             ,
             even
             Christ
             and
             his
             Apostles
             .
          
           
             Object
             .
             IV.
             
               But
               the
               power
               of
               cheaters
               ,
               and
               credulity
               of
               the
               vulgar
               is
               almost
               incredible
               .
               The
               great
               number
               of
               Papists
               who
               believe
               their
               holy
               cheats
               ,
               and
               the
               greater
               number
               of
               Mahometans
               ,
               who
               believe
               in
               a
               most
               sottish
               ignorant
               deceiver
               ,
               do
               tell
               us
               what
               a
               folly
               it
               is
               to
               believe
               for
               company
               .
            
          
           
             Answ
             .
             This
             is
             sufficiently
             answered
             already
             :
             no
             doubt
             but
             cheaters
             may
             do
             much
             with
             the
             ignorant
             and
             credulous
             multitude
             :
             but
             doth
             it
             follow
             thence
             ,
             that
             there
             is
             nothing
             certain
             in
             the
             world
             ?
             None
             of
             these
             were
             ever
             so
             successful
             
             in
             deceiving
             ,
             as
             to
             make
             men
             of
             sound
             understanding
             and
             senses
             believe
             ,
             that
             they
             saw
             the
             lame
             ,
             and
             blind
             ,
             and
             deaf
             ,
             and
             sick
             ,
             and
             lunatick
             ,
             healed
             ,
             and
             the
             dead
             raised
             ,
             and
             that
             they
             themselves
             performed
             the
             like
             ,
             and
             that
             they
             saw
             and
             were
             instructed
             by
             one
             risen
             from
             the
             dead
             ,
             when
             there
             was
             no
             such
             thing
             ;
             or
             that
             abundance
             of
             men
             did
             speak
             in
             many
             unlearn'd
             tongues
             ,
             and
             heal
             the
             lame
             ,
             and
             blind
             ,
             and
             sick
             ,
             and
             raise
             the
             dead
             ;
             and
             this
             for
             many
             years
             together
             ,
             in
             many
             Countries
             ,
             before
             many
             Congregations
             ;
             and
             that
             they
             procured
             the
             same
             spirit
             to
             those
             that
             believed
             them
             ,
             to
             do
             the
             like
             ;
             and
             that
             by
             this
             means
             they
             planted
             Churches
             of
             such
             believers
             through
             the
             world
             :
             Who
             is
             it
             that
             hath
             been
             such
             a
             successful
             deceiver
             ?
          
           
             As
             for
             the
             Mahometans
             ,
             they
             do
             but
             believe
             by
             education
             and
             humane
             authority
             ,
             that
             Mahomet
             was
             a
             great
             Prophet
             ,
             whose
             sword
             ,
             and
             not
             his
             miracles
             ,
             hath
             made
             his
             sect
             so
             strong
             ,
             that
             they
             dare
             not
             speak
             against
             it
             .
             Those
             few
             miracles
             which
             he
             pretendeth
             to
             ,
             are
             ridiculous
             unproved
             dreams
             .
             And
             if
             there
             be
             found
             a
             people
             in
             the
             world
             ,
             that
             by
             a
             Tyrants
             power
             may
             be
             so
             barbarously
             educated
             as
             to
             believe
             any
             foppery
             ,
             how
             foolish
             and
             vain
             soever
             be
             the
             report
             ,
             it
             doth
             not
             follow
             ,
             that
             full
             and
             unquestionable
             evidence
             is
             not
             to
             be
             believed
             .
          
           
             Object
             .
             
               But
               what
               can
               be
               imagined
               by
               the
               wit
               of
               man
               more
               certain
               than
               sense
               ?
               when
               it
               is
               sound
               senses
               ,
               and
               all
               the
               senses
               ,
               and
               all
               mens
               senses
               ,
               upon
               an
               object
               suitable
               and
               near
               ,
               with
               convenient
               media
               ,
            
             
             
               &c.
               
               And
               yet
               in
               the
               point
               of
               Transubstantiation
               ,
               it
               is
               not
               a
               few
               fools
               ,
               but
               Princes
               ,
               Popes
               ,
               Prelates
               ,
               Pastors
               ,
               Doctors
               ,
               and
               the
               most
               profound
               and
               subtil
               School-men
               ,
               with
               whole
               Kingdoms
               of
               People
               of
               all
               sorts
               ,
               who
               believe
               that
               all
               these
               senses
               are
               deceived
               ,
               both
               other
               mens
               and
               their
               own
               .
               What
               therefore
               may
               not
               be
               believed
               in
               the
               world
               ?
            
          
           
             Answ
             .
             And
             yet
             a
             
               nihil
               scitur
               vel
               certum
               est
            
             ,
             is
             an
             inhumane
             foolish
             consequence
             of
             all
             this
             ;
             nor
             hath
             it
             any
             force
             against
             the
             certainty
             of
             the
             Scripture
             Miracles
             .
             For
             ,
             1.
             
             All
             this
             is
             not
             a
             believing
             that
             
               positively
               they
               see
               ,
               and
               feel
               ,
               and
               taste
               ,
               and
               hear
               ,
            
             that
             which
             indeed
             they
             do
             not
             :
             but
             it
             is
             a
             believing
             that
             they
             
               do
               not
            
             see
             ,
             and
             hear
             ,
             and
             feel
             ,
             and
             taste
             ,
             that
             which
             indeed
             they
             do
             :
             they
             are
             made
             believe
             that
             there
             is
             
               no
               Bread
            
             and
             Wine
             ,
             when
             indeed
             there
             is
             .
             But
             this
             is
             no
             
             delusion
             of
             the
             senses
             ,
             but
             of
             the
             understanding
             ,
             denying
             credit
             to
             the
             sense
             :
             If
             you
             had
             proved
             that
             all
             these
             Princes
             ,
             Lords
             ,
             Prelates
             and
             People
             ,
             had
             verily
             thought
             that
             they
             
               had
               seen
               ,
               and
               tasted
               ,
               and
               felt
               Bread
               and
               Wine
               ,
            
             when
             it
             was
             not
             so
             ,
             then
             you
             might
             have
             carried
             the
             cause
             of
             unbelief
             ;
             but
             upon
             no
             other
             terms
             (
             which
             is
             to
             be
             remarked
             )
             than
             by
             proving
             that
             
               nothing
               in
               all
               the
               world
               is
               certain
               or
               credible
               .
            
             For
             all
             the
             certainty
             of
             the
             Intellect
             is
             so
             far
             founded
             in
             the
             certainty
             of
             sense
             ,
             and
             resolved
             into
             it
             ,
             in
             this
             life
             ,
             that
             it
             cannot
             possibly
             go
             beyond
             it
             .
             If
             you
             suppose
             not
             
               all
               mens
               sound
               consenting
               senses
            
             to
             have
             as
             much
             infallibility
             ,
             as
             man
             is
             capable
             of
             in
             this
             life
             ,
             for
             the
             ordinary
             conduct
             of
             his
             judgment
             ,
             you
             must
             grant
             that
             there
             is
             no
             further
             infallibility
             to
             be
             had
             by
             any
             natural
             way
             .
             For
             he
             that
             is
             not
             certain
             of
             the
             infallibility
             of
             such
             
               consenting
               senses
            
             ,
             is
             not
             certain
             that
             ever
             there
             was
             a
             Bible
             ,
             a
             Pope
             ,
             a
             Priest
             ,
             a
             Man
             ,
             a
             Council
             ,
             a
             Church
             ,
             a
             World
             ,
             or
             any
             thing
             .
          
           
             2.
             
             And
             for
             my
             part
             I
             do
             not
             believe
             ,
             that
             all
             these
             that
             you
             mention
             do
             really
             believe
             ,
             that
             their
             senses
             are
             deceived
             :
             (
             though
             if
             they
             did
             ,
             it
             s
             nothing
             to
             our
             case
             .
             )
             Most
             of
             them
             are
             frightned
             for
             carnal
             preservation
             into
             a
             silencing
             of
             their
             belief
             :
             others
             know
             not
             what
             Transubstantiation
             meaneth
             .
             Many
             are
             cheated
             by
             the
             Priests
             changing
             the
             question
             ,
             and
             when
             they
             are
             about
             to
             consider
             ,
             
               Whether
               all
               our
               senses
               be
               certain
               that
               this
               is
               Bread
               and
               Wine
               ?
            
             they
             are
             made
             believe
             that
             the
             question
             is
             ,
             
               Whether
               our
               senses
               are
               certain
               of
               the
               Negative
               ,
               that
               here
               is
               not
               the
               real
               Body
               and
               Bloud
               of
               Christ
               .
            
             And
             they
             are
             taught
             to
             believe
             ,
             that
             sense
             is
             not
             deceived
             about
             the
             Accidents
             ,
             which
             they
             call
             the
             Species
             ,
             
             but
             about
             the
             Substance
             only
             ;
             when
             most
             of
             the
             simple
             people
             by
             the
             species
             do
             understand
             the
             Bread
             and
             Wine
             it self
             ,
             which
             they
             think
             is
             to
             the
             invisible
             body
             of
             Christ
             ,
             like
             as
             
               our
               bodies
            
             ,
             or
             the
             body
             of
             a
             Plant
             ,
             is
             to
             the
             soul
             .
             So
             that
             although
             this
             instance
             be
             one
             of
             the
             greatest
             in
             the
             world
             ,
             of
             infatuation
             by
             humane
             authority
             and
             words
             ,
             it
             is
             nothing
             against
             the
             Christian
             verity
             .
          
           
             Object
             .
             V.
             
               You
               are
               not
               yet
               agreed
               among
               your selves
               what
               Christianity
               is
               ,
               as
               to
               the
               matter
               of
               Rule
               :
               the
               Papists
               say
               ,
               it
               is
               all
               the
               Decrees
            
             de
             fide
             
               (
               at
               least
               )
               in
               all
               General
               Councils
               ,
               together
               with
               the
               Scriptures
               Canonical
               and
               Apocriphal
               :
               The
               
               Protestants
               take
               up
               with
               the
               Canonical
               Scriptures
               alone
               ,
            
             
             
               and
               have
               not
               near
               so
               much
               in
               their
               Faith
               or
               Religion
               ,
               as
               the
               Papists
               have
               .
            
          
           
             Answ
             .
             What
             it
             is
             to
             be
             a
             Christian
             ,
             all
             the
             world
             may
             easily
             perceive
             ,
             in
             that
             solemn
             
               Sacrament
               ,
               Covenant
               or
               Vow
            
             ,
             in
             which
             they
             are
             solemnly
             entred
             into
             the
             Church
             and
             profession
             of
             Christianity
             ,
             and
             
               made
               Christians
            
             .
             And
             the
             antient
             Creed
             doth
             tell
             the
             world
             ,
             what
             hath
             always
             been
             the
             faith
             which
             was
             professed
             .
             And
             those
             sacred
             Scriptures
             which
             the
             Churches
             did
             receive
             ,
             doth
             tell
             the
             world
             what
             they
             took
             for
             the
             entire
             comprehension
             of
             their
             Religion
             .
             But
             if
             any
             Sects
             have
             been
             since
             tempted
             to
             any
             additions
             ,
             enlargements
             ,
             or
             corruptions
             ,
             it
             s
             nothing
             to
             the
             disparagement
             of
             Christ
             ,
             who
             never
             promised
             ,
             that
             no
             man
             should
             ever
             abuse
             his
             Word
             ,
             and
             that
             he
             would
             keep
             all
             the
             world
             from
             adding
             or
             corrupting
             it
             .
             Receive
             but
             so
             much
             as
             the
             doctrine
             of
             Christ
             ,
             which
             hath
             certain
             proof
             that
             it
             was
             indeed
             his
             ,
             delivered
             by
             himself
             ,
             or
             his
             inspired
             Apostles
             ,
             and
             we
             desire
             no
             more
             .
          
           
             Object
             .
             VI.
             
               But
               you
               are
               not
               agreed
               of
               the
               reasons
               and
               resolution
               of
               your
               faith
               :
               one
               resolveth
               it
               into
               the
               authority
               of
               the
               Church
               ,
               and
               others
               into
               a
               private
               spirit
               ,
               and
               each
               one
               seemeth
               sufficiently
               to
               prove
               the
               groundlesness
               of
               the
               others
               faith
               .
            
          
           
             Answ
             .
             Dark
             minded
             men
             do
             suffer
             themselves
             to
             be
             fooled
             with
             a
             noise
             of
             words
             not-understood
             .
             Do
             you
             know
             what
             is
             meant
             by
             the
             resolution
             and
             grounds
             of
             faith
             ?
             Faith
             is
             the
             believing
             of
             a
             conclusion
             ,
             which
             hath
             two
             premises
             to
             infer
             and
             prove
             it
             :
             and
             there
             must
             be
             more
             argumentation
             for
             the
             proof
             of
             such
             premises
             ,
             and
             faith
             in
             its
             several
             respects
             and
             dependances
             ,
             may
             be
             said
             to
             be
             resolved
             into
             more
             things
             than
             one
             ,
             even
             into
             every
             one
             of
             these
             .
             This
             general
             and
             ambiguous
             word
             
               [
               Resolution
            
             ]
             is
             used
             oft'ner
             to
             puzzle
             than
             resolve
             .
             And
             the
             grounds
             and
             reasons
             of
             faith
             are
             more
             than
             one
             ,
             and
             what
             they
             are
             I
             have
             fully
             opened
             to
             you
             in
             this
             Treatise
             .
             A
             great
             many
             of
             dreaming
             wranglers
             contend
             about
             the
             Logical
             names
             of
             the
             
               Objectum
               quod
               ,
               &
               quo
               ,
               &
               ad
               quod
            
             ;
             the
             
               objectum
               formale
               ,
               &
               materiale
               ,
               per
               se
               ,
               &
               per
               accidens
               ,
               primarium
               &
               secundarium
               ;
               ratio
               formalis
               quae
               ,
               qua
               &
               sub
               qua
               ;
               objectum
               univocationis
               ,
               communitatis
               ,
               perfectionis
               ,
               originis
               ,
               virtutis
               ,
               adaequationis
               ,
               &c.
            
             the
             
               motiva
               fidei
               ,
               resolutio
            
             ,
             and
             
             many
             such
             words
             ;
             which
             are
             not
             wholly
             useless
             ,
             but
             are
             commonly
             used
             but
             to
             make
             a
             noise
             to
             carry
             men
             from
             the
             sense
             ,
             and
             to
             make
             men
             believe
             that
             the
             controversie
             is
             
               de
               re
            
             ,
             which
             is
             meerly
             
               de
               nomine
            
             .
             Every
             true
             Christian
             hath
             some
             solid
             reason
             for
             his
             faith
             ,
             but
             every
             one
             is
             not
             learned
             and
             accurate
             enough
             to
             see
             the
             true
             order
             of
             its
             causes
             and
             evidences
             ,
             and
             to
             analize
             it
             throughly
             as
             he
             ought
             .
             And
             you
             will
             take
             it
             for
             no
             disproof
             of
             Euclid
             or
             Aristotle
             ,
             that
             all
             that
             read
             them
             ,
             do
             not
             sufficiently
             understand
             all
             their
             Demonstrations
             ,
             but
             disagree
             in
             many
             things
             among
             themselves
             .
          
           
             Object
             .
             VII
             .
             
             
               You
               make
               it
               a
               ridiculous
               Idolatry
               to
               worship
               the
            
             Sun
             ,
             and
             Jupiter
             ,
             and
             Venus
             ,
             
               and
               other
               Planets
               and
               Stars
               ,
               which
               in
               all
               probability
               are
               animate
               ,
               and
               have
               souls
               as
               much
               nobler
               than
               ours
               as
               their
               bodies
               are
               ,
               (
               for
               it
               's
               like
               God's
               works
               are
               done
               in
               proportion
               and
               harmony
               :
               )
               and
               so
               they
               seem
               to
               be
               to
               us
               as
               subordinate
               Deities
               :
               And
               yet
               at
               the
               same
               time
               you
               will
               worship
               your
               Virgin
            
             Mary
             ,
             
               and
               the
               very
               image
               of
               Christ
               ,
               yea
               ,
               the
               Image
               of
               the
               Cross
               which
               he
               was
               hang'd
               on
               ;
               and
               the
            
             salita
             capita
             ,
             
               and
               rotten
               bones
               of
               your
               Martyrs
               ,
               to
               the
               dishonour
               of
               Princes
               ,
               who
               put
               them
               to
               death
               as
               malefactors
               :
               Is
               not
               the
               Sun
               more
               worthy
               of
               honour
               than
               these
               ?
            
          
           
             Answ
             .
             1.
             
             We
             ever
             granted
             to
             an
             
               Eunapius
               ,
               Julian
               ,
               Porphyry
            
             or
             Celsus
             ,
             that
             the
             Sun
             ,
             and
             all
             the
             Stars
             and
             Planets
             ,
             are
             to
             be
             honoured
             according
             to
             their
             proper
             excellency
             and
             use
             :
             that
             is
             ,
             to
             be
             esteemed
             as
             the
             most
             glorious
             of
             all
             the
             visible
             works
             of
             God
             ;
             which
             shew
             to
             us
             his
             Omnipotency
             ,
             Wisdom
             and
             Goodness
             ,
             and
             are
             used
             as
             his
             instruments
             to
             convey
             to
             us
             his
             chief
             corporal
             mercies
             ,
             and
             on
             whom
             ,
             under
             God
             ,
             our
             bodies
             are
             dependant
             ,
             being
             incomparably
             less
             excellent
             than
             theirs
             .
             But
             whether
             they
             are
             animated
             or
             no
             ,
             is
             to
             us
             utterly
             uncertain
             :
             and
             if
             we
             were
             sure
             they
             were
             ,
             yet
             we
             are
             sure
             that
             they
             are
             the
             products
             of
             the
             Will
             of
             the
             Eternal
             Being
             :
             And
             he
             that
             made
             both
             them
             and
             us
             ,
             is
             the
             Governour
             of
             them
             and
             us
             :
             and
             therefore
             as
             long
             as
             he
             hath
             no
             way
             taught
             us
             to
             call
             them
             Gods
             ,
             nor
             to
             pray
             to
             them
             ,
             nor
             offer
             them
             any
             sacrifice
             ,
             as
             being
             uncertain
             whether
             they
             understand
             what
             we
             do
             or
             say
             ;
             nor
             hath
             any
             way
             revealed
             that
             this
             is
             his
             will
             ,
             nay
             ,
             and
             hath
             expresly
             forbidden
             us
             to
             do
             so
             ;
             Reason
             forbiddeth
             us
             to
             do
             any
             more
             ,
             
             than
             honourably
             to
             esteem
             and
             praise
             them
             as
             they
             are
             ,
             and
             use
             them
             to
             the
             ends
             which
             our
             Creator
             hath
             appointed
             .
          
           
             2.
             
             And
             for
             the
             Martyrs
             ,
             and
             the
             Virgin
             Mary
             ,
             we
             do
             no
             otherwise
             by
             them
             :
             we
             honour
             them
             by
             
               estimation
               ,
               love
            
             and
             praise
             ,
             agreeable
             to
             all
             the
             worth
             which
             God
             hath
             bestowed
             on
             them
             :
             (
             and
             the
             holiness
             of
             humane
             souls
             ,
             which
             is
             his
             image
             ,
             is
             more
             intelligible
             to
             us
             ,
             and
             so
             more
             distinctly
             amiable
             ,
             than
             the
             form
             of
             the
             Sun
             and
             Planets
             is
             .
             )
             But
             we
             
               pray
               not
            
             to
             them
             ,
             because
             we
             know
             not
             whether
             they
             hear
             us
             ,
             or
             know
             when
             we
             are
             sincere
             or
             hypocritical
             ;
             nor
             have
             we
             any
             such
             precepts
             from
             our
             common
             Lord.
             It
             is
             but
             some
             ignorant
             mistaken
             Christians
             who
             pray
             to
             the
             dead
             ,
             or
             give
             more
             than
             due
             veneration
             to
             their
             memories
             .
             And
             it
             is
             Christ
             ,
             and
             not
             every
             ignorant
             Christian
             ,
             or
             mistaken
             Sect
             ,
             that
             I
             am
             justifying
             against
             the
             cavils
             of
             unbelief
             .
          
           
             Object
             .
             VIII
             .
             
               You
               make
               the
               holiness
               of
               Christian
               doctrine
               a
               great
               part
               of
               the
               evidence
               of
               your
               faith
            
             ;
             *
             
               and
               yet
               Papists
               and
               Protestants
               maintain
               each
               others
               doctrine
               to
               be
               wicked
               :
               and
               such
               ,
               especially
               against
               Kings
               and
               Government
               ,
               as
            
             Seneca
             ,
             or
             Cicero
             ,
             or
             Plutarch
             
               would
               have
               abhorred
               .
               The
               Protestants
               tell
               the
               Papists
               of
               the
               General
               Council
               at
               the
               Lateran
               ,
            
             sub
             Innoc.
             3.
             where
             ,
             Can.
             3.
             
               it
               is
               made
               a
               very
               part
               of
               their
               Religion
               ,
               That
               temporal
               Lords
               who
               exterminate
               not
               Hereticks
               ,
               may
               be
               admonished
               and
               excommunicated
               ,
               and
               their
               Dominions
               given
               by
               the
               Pope
               to
               others
               ,
               and
               subjects
               disobliged
               from
               their
               allegiance
               :
               they
               tell
               them
               of
               the
               doctrine
               of
               their
               leading
               Doctors
               ,
               that
               Kings
               excommunicate
               are
               no
               Kings
               ,
               but
               may
               be
               killed
               :
               And
               of
               the
               many
               Rebellions
               which
               the
               Pope
               hath
               raised
               against
               Kings
               and
               Emperours
               .
               And
               the
               Papists
               say
               ,
               that
               the
               Protestants
               are
               worse
               than
               they
               ,
               and
               that
               their
               Religion
               hath
               every
               where
               been
               introduced
               by
               rebellion
               ,
               or
               stablished
               by
               it
               :
               and
               that
               the
               Bible
               (
               which
               is
               your
               Religion
               )
               hath
               caused
               most
               rebellions
               ,
               and
               therefore
               they
               dare
               not
               let
               the
               people
               read
               it
               :
               And
               is
               this
               your
               holy
               doctrine
               ?
            
          
           
             Answ
             .
             1.
             
             That
             Christianity
             is
             incomparably
             more
             for
             Government
             and
             due
             subjection
             ,
             than
             Heathenism
             ,
             is
             past
             
             all
             doubt
             to
             those
             that
             are
             impartial
             Judges
             .
             How
             few
             of
             all
             the
             Roman
             Heathen
             Emperours
             was
             there
             ,
             that
             died
             not
             by
             subjects
             hands
             ?
             Among
             the
             Athenians
             ,
             a
             King
             and
             a
             Tyrant
             were
             words
             too
             often
             of
             the
             same
             significant
             .
             How
             hateful
             the
             name
             of
             a
             King
             was
             among
             the
             Romans
             ,
             is
             well
             known
             .
             How
             few
             even
             of
             their
             most
             renowned
             Orators
             and
             Philosophers
             were
             not
             put
             to
             death
             ,
             upon
             accusation
             of
             resistance
             of
             some
             Prince
             :
             (
             
               Brutus
               ,
               Cicero
               ,
               Cato
               ,
               Seneca
               ,
            
             &c.
             )
             
               Cicero
               ,
               pro
               Milone
            
             ,
             can
             say
             ,
             [
             
               Non
               se
               obstrinxit
               scelere
               ,
               siquis
               Tyrannum
               occidat
               ;
               quamvis
               familiarem
            
             (
             which
             Brutus
             practised
             on
             Caesar
             )
             Et
             Tuscul
             .
             5.
             
             
               Nulla
               nobis
               cum
               Tyrannis
               societas
               est
               ,
               neque
               est
               contra
               naturam
               spoliare
               eum
               quem
               honestum
               est
               necare
               .
            
             Much
             more
             such
             dangerous
             doctrine
             hath
             
               Cicero
               .
               Seneca
               Traged
               .
               Hercul
               .
               fur
               .
            
             saith
             ,
             [
             
               Victima
               haud
               ulla
               amplior
               potest
               ,
               magisque
               opima
               mactari
               Jovi
               ,
               Quam
               Rex
               iniquus
            
             —
             But
             Christianity
             teacheth
             us
             subjection
             to
             bad
             Rulers
             ,
             and
             not
             only
             to
             the
             good
             .
             The
             ordinary
             Writings
             of
             the
             Athenian
             and
             Roman
             learned
             men
             are
             so
             bitter
             against
             Kings
             ,
             and
             so
             much
             for
             the
             peoples
             power
             ,
             that
             it
             is
             meer
             impudency
             for
             men
             of
             their
             Religion
             to
             asperse
             Christianity
             as
             injurious
             to
             Kings
             .
             How
             things
             were
             used
             to
             be
             carried
             at
             Rome
             ,
             you
             may
             perceive
             by
             these
             words
             of
             Lampridius
             ,
             who
             wondring
             that
             Heliogabalus
             was
             killed
             no
             sooner
             ,
             but
             permitted
             three
             years
             ,
             saith
             ,
             [
             
               Mirum
               fortasse
               cuipiam
               videatur
            
             ,
             Constantine
             
               venerabilis
               ,
               quod
               haec
               clades
               quam
               retuli
               loco
               Principum
               fuerit
               ,
               &
               quidem
               propè
               triennio
               ,
               ita
               ut
               nemo
               inventus
               fuerit
               qui
               istum
               à
               gubernaculis
            
             Romanae
             
               Majestatis
               abduceret
               ;
               cum
            
             Neroni
             ,
             Vitellio
             ,
             Caligulae
             ,
             
               coeterisque
               hujusmodi
               nunquam
               tyrannicida
               defuerit
            
             .
          
           
             Hesichius
             in
             Arcesil
             .
             saith
             ,
             Arcesilaus
             
               Regum
               neminem
               magnopere
               coluit
               :
               Quamobrem
               legatione
               ad
            
             Antigonum
             
               fungens
               pro
               patria
               ,
               nihil
               obtinuit
               .
            
             And
             Laert.
             maketh
             Solon
             resolve
             not
             to
             live
             in
             his
             own
             Country
             ,
             meerly
             because
             there
             was
             a
             Tyrant
             ,
             that
             is
             ,
             a
             King
             ,
             that
             had
             by
             a
             faction
             set
             up
             himself
             ,
             
             and
             yet
             ruled
             ,
             as
             he
             professed
             ,
             as
             righteously
             as
             a
             Senate
             .
             And
             he
             saith
             of
             Thales
             ,
             that
             it
             was
             one
             of
             the
             rarities
             which
             he
             spake
             of
             ,
             
               Rempubl
               .
               vidisse
               Tyrannum
               senem
            
             .
             And
             of
             
               Chrysippus
               ,
               Quod
               videtur
               aspernator
               Regum
               ,
               immodice
               fuisse
               ,
               &c.
               
            
          
           
             We
             do
             not
             deny
             but
             there
             are
             three
             sorts
             of
             Christians
             that
             are
             too
             much
             for
             the
             resisting
             and
             destroying
             of
             bad
             Governours
             ,
             
             and
             speak
             much
             as
             these
             Heathens
             did
             :
             
             The
             one
             sort
             are
             some
             over-philosophical
             learned
             men
             ,
             who
             have
             more
             conversed
             with
             the
             antient
             Greeks
             and
             Romans
             than
             with
             Christian
             Writers
             .
             Such
             was
             honest
             Petrarch
             ,
             who
             perilously
             saith
             ,
             
               Et
               sane
               si
               vel
               unum
               Patria
               civem
               bonum
               habeat
               ,
               malum
               Dominum
               diutius
               non
               habebit
               .
            
             The
             second
             sort
             are
             the
             faction
             of
             the
             Pope
             ,
             who
             are
             led
             to
             it
             by
             meer
             interest
             ,
             their
             Religion
             and
             Clergy-interest
             both
             consist
             in
             an
             universal
             Kingdom
             or
             Government
             over
             Kings
             and
             all
             the
             Christian
             world
             :
             it
             is
             no
             wonder
             therefore
             to
             find
             them
             industrious
             to
             subject
             all
             powers
             to
             themselves
             .
             The
             third
             sort
             are
             here
             and
             there
             a
             few
             Enthusiasts
             ,
             or
             fanatical
             deluded
             persons
             ,
             who
             are
             like
             the
             turbulent
             Zealots
             among
             the
             Jews
             ,
             who
             occasioned
             the
             combustions
             and
             bloud-shed
             at
             Jerusalem
             ,
             about
             the
             time
             of
             its
             destruction
             :
             who
             are
             but
             the
             ignoranter
             sort
             of
             Christians
             ,
             misled
             by
             pretences
             of
             zeal
             or
             inspiration
             ,
             for
             want
             of
             judgment
             ,
             stayedness
             and
             experience
             .
             And
             this
             is
             
               vitium
               personae
            
             ,
             and
             is
             no
             disparagement
             to
             Christ
             .
             As
             for
             any
             doctrines
             of
             rebellion
             or
             sedition
             ,
             or
             deposing
             and
             killing
             excommunicate
             Kings
             ,
             there
             is
             none
             more
             condemneth
             them
             than
             Christ
             .
             It
             is
             not
             every
             proud
             or
             covetous
             person
             that
             maketh
             the
             name
             of
             Christianity
             or
             Church-government
             a
             cloak
             for
             his
             usurpation
             ,
             ambition
             or
             worldliness
             ,
             that
             we
             are
             pleading
             for
             :
             
             A
             Roman
             Praefect
             was
             wont
             to
             say
             ,
             
               Make
               me
               the
               Bishop
               of
            
             Rome
             ,
             
               and
               I
               will
               be
               a
               Christian
               :
            
             What
             if
             the
             match
             had
             been
             made
             ,
             and
             the
             Pagan
             had
             turned
             Christian
             in
             profession
             for
             that
             Bishoprick
             ?
             and
             had
             lived
             like
             a
             Pagan
             still
             ,
             and
             domineered
             according
             to
             his
             ambition
             ?
             would
             Christianity
             have
             been
             ever
             the
             worse
             for
             that
             ?
             Judge
             of
             Christ
             by
             his
             own
             Book
             and
             doctrine
             ,
             and
             not
             by
             the
             Council
             of
             Laterane
             ,
             nor
             by
             the
             books
             ,
             or
             doctrine
             ,
             or
             practice
             of
             any
             proud
             and
             worldly
             hypocrite
             ,
             who
             abuseth
             his
             Name
             to
             sin
             against
             him
             .
             Christ
             never
             promised
             to
             make
             
             such
             Laws
             ,
             as
             no
             man
             could
             abuse
             or
             break
             .
             Yet
             withall
             let
             me
             tell
             you
             ,
             that
             the
             splene
             and
             envy
             of
             factious
             persons
             ,
             doth
             usually
             cause
             them
             to
             belie
             each
             other
             ,
             and
             make
             each
             others
             doctrine
             as
             odious
             as
             they
             can
             :
             and
             if
             wrangling
             boys
             fall
             out
             and
             call
             one
             another
             bastards
             ,
             it
             is
             no
             good
             proof
             that
             they
             are
             so
             indeed
             .
          
           
             Object
             .
             
               But
               those
               of
               you
               that
               do
               escape
               the
               doctrines
               of
               disloyalty
               ,
               are
               traitors
               against
               your
               Countries
               liberties
               ,
               and
               base-spirited
               men
               ,
               and
               flatterers
               of
               Princes
               ,
               and
               defenders
               of
               tyranny
               and
               oppression
               ,
               and
               all
               to
               beg
               their
               countenance
               for
               your
               Religion
               .
               The
               Christian
               spirit
               is
               poor
               and
               private
               in
               comparison
               of
               the
               old
               Greek
               and
               Roman
               genius
               ,
               which
               would
               stand
               up
               against
               the
               proudest
               Tyrant
               .
            
          
           
             Answ
             .
             It
             seems
             Christianity
             is
             hot
             and
             cold
             ,
             as
             malice
             fancieth
             it
             .
             Indeed
             the
             doctrine
             of
             it
             is
             so
             much
             for
             submission
             ,
             patience
             and
             peace
             ,
             as
             giveth
             more
             countenance
             to
             this
             accusation
             than
             the
             former
             ,
             but
             is
             guilty
             of
             neither
             of
             the
             crimes
             .
             It
             is
             not
             flattering
             hypocrites
             that
             I
             am
             to
             defend
             ,
             let
             them
             bear
             their
             shame
             ;
             but
             it
             is
             the
             doctrine
             of
             Christ
             which
             is
             the
             thing
             in
             question
             .
             Did
             Christ
             flatter
             Herod
             ,
             when
             he
             said
             ,
             
               Go
               tell
               that
               Fox
               ,
               Behold
               ,
               I
               cast
               out
               devils
               &
               c
               ?
            
             Luk.
             13.32
             ▪
             Did
             
               John
               Baptist
            
             flatter
             him
             ,
             when
             he
             lost
             his
             liberty
             and
             life
             for
             reprehending
             his
             filthy
             lust
             ?
             Did
             Christ
             flatter
             the
             Pharisees
             ?
             Matth.
             23.
             
             Doth
             James
             flatter
             the
             rich
             and
             great
             ,
             Jam.
             5.1
             ,
             
               &c.
               
               Go
               to
               now
               ,
               ye
               rich
               men
               ,
               weep
               and
               houl
               ,
               for
               the
               miseries
               that
               shall
               come
               upon
               you
               :
               your
               riches
               are
               corrupted
               ,
               and
               your
               garments
               moth-eaten
               ;
               your
               gold
               and
               silver
               is
               cankered
               ,
               and
               the
               rust
               of
               them
               shall
               be
               a
               witness
               against
               you
               ,
               and
               shall
               eat
               your
               flesh
               as
               it
               were
               fire
               :
               ye
               have
               heaped
               treasure
               together
               for
               the
               last
               days
               —
               Ye
               have
               lived
               in
               pleasure
               on
               the
               earth
               ,
               and
               been
               wanton
               ,
               ye
               have
               nourished
               your
               hearts
               as
               in
               a
               day
               of
               slaughter
               :
               ye
               have
               condemned
               and
               killed
               the
               just
               ,
               and
               he
               doth
               not
               resist
               you
               .
            
             And
             ,
             Jam.
             2.6
             .
             
               Do
               not
               rich
               men
               oppress
               you
               ,
               and
               draw
               you
               before
               the
               judgment-seats
               ?
            
             Christianity
             teacheth
             us
             to
             lament
             the
             sin
             of
             Tyranny
             ,
             the
             grand
             crime
             which
             keepeth
             out
             the
             Gospel
             from
             the
             Nations
             of
             Infidels
             and
             Pagans
             through
             the
             earth
             ,
             and
             eclipseth
             its
             glory
             in
             the
             Popish
             Principalities
             :
             It
             teacheth
             us
             to
             resist
             tyrannical
             Usurpers
             in
             the
             defence
             of
             our
             true
             and
             lawful
             Kings
             .
             But
             if
             it
             teach
             men
             patiently
             to
             suffer
             ,
             rather
             than
             rebelliously
             
             resist
             ,
             that
             is
             not
             from
             baseness
             but
             true
             nobleness
             of
             spirit
             ,
             exceeding
             both
             the
             Greek
             and
             Roman
             genius
             :
             in
             that
             it
             proceedeth
             from
             a
             contempt
             of
             those
             inferiour
             trifles
             ,
             which
             they
             rebell
             for
             ,
             and
             from
             that
             satisfaction
             in
             the
             hopes
             of
             endless
             glory
             ,
             which
             maketh
             it
             easie
             to
             them
             to
             bear
             the
             loss
             of
             liberty
             ,
             life
             ,
             or
             any
             thing
             on
             earth
             ;
             and
             from
             obedience
             to
             their
             highest
             Lord.
             But
             in
             a
             lawful
             way
             they
             can
             defend
             their
             Countries
             and
             liberties
             as
             gallantly
             ,
             as
             ever
             Heathens
             did
             .
          
           
             Object
             .
             IX
             .
             
               If
               your
               Religion
               had
               reason
               for
               it
               ,
               what
               need
               it
               be
               kept
               up
               by
               cruelty
               and
               bloud
               ?
               how
               many
               thousands
               and
               hundred
               thousands
               hath
               sword
               ,
               and
               fire
               ,
               and
               inquisition
               devoured
               ,
               as
               for
               the
               supporting
               of
               Religion
               ?
               and
               when
               they
               are
               thus
               compelled
               ,
               how
               know
               you
               who
               believeth
               Christianity
               indeed
               ?
            
          
           
             
             Answ
             .
             This
             is
             none
             of
             the
             way
             or
             work
             of
             Christianity
             ;
             but
             of
             that
             sect
             which
             is
             raised
             by
             worldly
             interest
             and
             design
             ,
             and
             must
             accordingly
             be
             kept
             up
             .
             In
             Christ's
             own
             family
             ,
             two
             of
             his
             Disciples
             would
             have
             called
             for
             fire
             from
             heaven
             to
             consume
             those
             that
             rejected
             him
             ;
             but
             he
             rebuked
             them
             ,
             and
             told
             them
             that
             they
             knew
             not
             what
             manner
             of
             spirit
             they
             were
             of
             ,
             and
             that
             he
             came
             not
             to
             destroy
             mens
             lives
             ,
             but
             to
             save
             them
             :
             Will
             you
             now
             lay
             the
             blame
             of
             that
             consuming
             zeal
             on
             Christ
             ,
             which
             he
             so
             rebuketh
             ?
             The
             same
             two
             men
             would
             have
             been
             preferred
             before
             the
             rest
             ,
             to
             sit
             at
             his
             right
             hand
             and
             his
             left
             hand
             in
             his
             Kingdom
             ;
             and
             his
             Disciples
             strove
             who
             should
             be
             the
             greatest
             :
             Did
             Christ
             countenance
             this
             ?
             or
             did
             he
             not
             sharply
             reprehend
             them
             ,
             and
             tell
             them
             that
             they
             must
             not
             have
             titles
             and
             domination
             as
             secular
             Princes
             have
             ,
             but
             be
             as
             little
             children
             in
             humility
             ,
             and
             their
             greatness
             must
             consist
             in
             being
             greatliest
             serviceable
             ,
             even
             in
             being
             servants
             to
             all
             .
             If
             men
             after
             this
             will
             take
             no
             warning
             ,
             but
             fight
             ,
             and
             kill
             ,
             and
             burn
             ,
             and
             torment
             men
             ,
             in
             carnal
             zeal
             ,
             
             and
             pride
             ,
             and
             tyranny
             ;
             shall
             this
             be
             imputed
             to
             Christ
             ,
             who
             in
             his
             doctrine
             and
             life
             hath
             form'd
             such
             a
             testimony
             against
             this
             crime
             ,
             as
             never
             was
             done
             by
             any
             else
             in
             the
             world
             ,
             and
             as
             is
             become
             an
             offence
             to
             unbelievers
             ?
          
           
             Object
             .
             X.
             
               We
               see
               not
               that
               the
               Leaders
               in
               the
               Christian
               Religion
               do
               really
               themselves
               believe
               it
               :
               Pope
            
             Leo
             
               the
               tenth
               called
               it
            
             ,
             Fabula
             de
             Christo
             :
             
               What
               do
               men
               make
               of
               it
               but
               a
               Trade
               to
               live
               by
               ?
               a
               means
               to
               get
               Abbies
               ,
               and
               Bishopricks
               ,
               and
               Benefices
               ,
               
               and
               to
               live
               at
               ease
               and
               fleshly
               pleasure
               :
               and
               what
               do
               Secular
               Rulers
               make
               of
               it
               ,
               but
               a
               means
               to
               keep
               their
               subjects
               in
               awe
               ?
            
          
           
             Answ
             .
             
             He
             that
             knoweth
             no
             other
             Christians
             in
             the
             world
             but
             such
             as
             these
             ,
             knoweth
             none
             at
             all
             ,
             and
             is
             unfit
             to
             judge
             of
             those
             whom
             he
             knoweth
             not
             .
             True
             Christians
             are
             men
             ,
             that
             place
             all
             their
             happiness
             and
             hopes
             in
             the
             life
             to
             come
             ,
             and
             use
             this
             life
             in
             order
             to
             the
             next
             ,
             and
             contemn
             all
             the
             wealth
             and
             glory
             of
             the
             world
             ,
             in
             comparison
             of
             the
             love
             of
             God
             and
             their
             salvation
             .
             True
             Pastors
             and
             Bishops
             of
             the
             Church
             do
             thirst
             after
             the
             conversion
             and
             happiness
             of
             sinners
             ,
             and
             spend
             their
             lives
             in
             diligent
             labours
             to
             these
             ends
             ;
             not
             thinking
             it
             too
             much
             to
             stoop
             to
             the
             poorest
             for
             their
             good
             ,
             nor
             regarding
             worldly
             wealth
             and
             glory
             in
             comparison
             of
             the
             winning
             of
             one
             soul
             ,
             nor
             counting
             their
             lives
             dear
             ,
             if
             they
             may
             but
             finish
             their
             course
             and
             ministery
             with
             joy
             .
             Luk.
             15.
             
             Act.
             20.
             
             Heb.
             13.7.17
             .
             &c.
             They
             are
             hypocrites
             ,
             and
             not
             true
             Christians
             ,
             whom
             the
             objection
             doth
             describe
             ,
             by
             what
             names
             or
             titles
             soever
             they
             be
             dignified
             ,
             and
             are
             more
             disowned
             by
             Christ
             than
             by
             any
             other
             in
             the
             world
             .
          
           
             Object
             .
             XI
             .
             
               Christians
               are
               divided
               into
               so
               many
               sects
               among
               themselves
               ,
               and
               every
               one
               condemning
               others
               ,
               that
               we
               have
               reason
               to
               suspect
               them
               all
               :
            
             
             
               for
               how
               know
               we
               which
               of
               them
               to
               believe
               or
               follow
               ?
            
          
           
             Answ
             .
             1.
             
             Christianity
             is
             but
             One
             ,
             and
             easily
             known
             ;
             and
             all
             Christians
             do
             indeed
             hold
             this
             as
             certain
             ,
             by
             common
             agreement
             and
             consent
             ,
             they
             differ
             not
             at
             all
             about
             that
             which
             I
             am
             pleading
             for
             :
             there
             may
             be
             a
             difference
             ,
             whether
             the
             Pope
             of
             Rome
             or
             the
             Patriarch
             of
             Constantinople
             be
             the
             greater
             ,
             or
             whether
             one
             Bishop
             must
             rule
             over
             all
             ,
             and
             such
             like
             matters
             of
             carnal
             quarrel
             ;
             but
             there
             is
             no
             difference
             whether
             Christ
             be
             the
             Saviour
             of
             the
             world
             ,
             or
             whether
             all
             his
             doctrine
             be
             infallibly
             true
             :
             and
             the
             more
             they
             quarrel
             about
             their
             personal
             interests
             and
             by-opinions
             ,
             the
             most
             valid
             is
             their
             testimony
             in
             the
             things
             wherein
             they
             all
             agree
             :
             it
             is
             not
             those
             things
             which
             they
             differ
             about
             ,
             that
             I
             am
             now
             pleading
             for
             ,
             or
             perswading
             any
             to
             embrace
             ;
             but
             those
             wherein
             they
             all
             consent
             .
          
           
             2.
             
             But
             if
             they
             agree
             not
             in
             all
             the
             Integrals
             of
             their
             Religion
             ,
             it
             is
             no
             wonder
             ,
             nor
             inferreth
             any
             more
             than
             that
             they
             are
             not
             all
             perfect
             in
             the
             knowledge
             of
             such
             high
             and
             mysterious
             
             things
             :
             and
             when
             no
             man
             understandeth
             all
             that
             is
             in
             Aristotle
             ,
             nor
             no
             two
             interpreters
             of
             him
             agree
             in
             every
             exposition
             ,
             no
             ,
             nor
             any
             two
             men
             in
             all
             the
             world
             agree
             in
             every
             opinion
             ,
             who
             hold
             any
             thing
             of
             their
             own
             ,
             what
             wonder
             if
             Christians
             differ
             in
             many
             points
             of
             difficulty
             .
          
           
             3.
             
             But
             their
             differences
             are
             nothing
             in
             comparison
             of
             the
             Heathen
             Philosophers
             ,
             who
             were
             of
             so
             many
             minds
             and
             ways
             ,
             that
             there
             was
             scarce
             any
             coherence
             among
             them
             ,
             nor
             many
             things
             which
             they
             could
             ever
             agree
             in
             .
          
           
             4.
             
             The
             very
             differences
             of
             abundance
             of
             honest
             Christians
             ,
             is
             occasioned
             by
             their
             earnest
             desire
             to
             please
             God
             ,
             and
             do
             nothing
             but
             what
             is
             just
             and
             right
             ,
             and
             their
             high
             esteem
             of
             piety
             and
             honesty
             ,
             while
             the
             imperfection
             of
             their
             judgments
             keepeth
             them
             from
             knowing
             in
             all
             things
             ,
             what
             it
             is
             which
             indeed
             is
             that
             good
             and
             righteous
             way
             which
             they
             should
             take
             .
             If
             children
             do
             differ
             and
             fall
             out
             ,
             if
             it
             be
             but
             in
             striving
             who
             shall
             do
             best
             ,
             and
             please
             their
             father
             ,
             it
             is
             the
             more
             excusable
             :
             enemies
             do
             not
             so
             :
             ideots
             fall
             not
             out
             in
             School-disputes
             or
             Philosophical
             controversies
             :
             swine
             will
             not
             fall
             out
             for
             gold
             or
             jewels
             ,
             if
             they
             be
             cast
             before
             them
             in
             the
             streets
             :
             but
             it
             's
             like
             that
             men
             may
             .
          
           
             5.
             
             But
             the
             great
             sidings
             and
             factions
             kept
             up
             in
             the
             world
             ,
             and
             the
             cruelties
             exercised
             thereupon
             ,
             are
             from
             
               worldly
               hypocrites
            
             ,
             who
             under
             the
             mask
             of
             Christianity
             ,
             are
             playing
             their
             own
             game
             :
             And
             why
             must
             Christ
             be
             answerable
             for
             those
             whom
             he
             most
             abhorreth
             ,
             and
             will
             most
             terribly
             condemn
             ?
          
           
             
             Object
             .
             XII
             .
             
               You
               boast
               of
               the
               holiness
               of
               Christians
               ,
               and
               we
               see
               not
               but
               they
               are
               worse
               than
               Heathens
               and
               Mahometans
               :
               they
               are
               more
               drunken
               ,
               and
               greater
               deceivers
               in
               their
               dealings
               ,
               as
               lustful
               and
               unclean
               ,
               as
               covetous
               and
               carnal
               ,
               as
               proud
               and
               ambitious
               ,
               as
               tyrannical
               and
               perfidious
               ,
               as
               cruel
               and
               contentious
               :
               
               insomuch
               as
               among
               the
               Turkish
               Mahometans
               ,
               and
               the
               Indian
               Banians
               ,
               the
               wickedness
               of
               Christians
               is
               the
               grand
               cause
               that
               they
               abhor
               Christianity
               ,
               and
               it
               keepeth
               out
               your
               Religion
               from
               most
               Nations
               of
               the
               earth
               :
               so
               that
               it
               is
               a
               proverb
               among
               them
               ,
               when
               any
               is
               suspected
               of
               treachery
               ,
               What
               ,
               do
               you
               think
               I
               am
               a
               Christian
               ?
               And
            
             Acosta
             
               witnesseth
               the
               like
               of
               the
            
             West-Indies
             .
          
           
             Answ
             .
             1.
             
             Every
             man
             knoweth
             ,
             that
             the
             vulgar
             rabble
             ,
             who
             indeed
             are
             of
             no
             Religion
             ,
             will
             seem
             to
             be
             of
             the
             Religion
             which
             is
             most
             for
             their
             worldly
             advantage
             ,
             or
             else
             which
             their
             Ancestors
             and
             Custom
             have
             delivered
             to
             them
             :
             And
             who
             can
             expect
             that
             such
             should
             live
             as
             Christians
             ,
             who
             are
             no
             Christians
             ?
             You
             may
             as
             well
             blame
             men
             ,
             because
             Images
             do
             not
             labour
             ,
             and
             are
             not
             learned
             ,
             wise
             and
             virtuous
             .
             We
             never
             took
             all
             for
             Christians
             indeed
             ,
             who
             for
             carnal
             interest
             ,
             or
             custom
             ,
             or
             tradition
             ,
             take
             up
             the
             bare
             name
             ,
             and
             desire
             to
             be
             called
             Christians
             :
             rebels
             may
             affect
             the
             name
             of
             loyal
             subjects
             :
             and
             thieves
             and
             robbers
             ,
             the
             name
             of
             true
             and
             honest
             men
             :
             Shall
             loyalty
             ,
             truth
             and
             honesty
             therefore
             be
             judged
             of
             by
             such
             as
             them
             ?
             Nothing
             can
             be
             more
             unrighteous
             ,
             than
             to
             judge
             of
             Christianity
             by
             those
             hypocrites
             ,
             whom
             Christ
             hath
             told
             us
             shall
             be
             condemned
             to
             the
             sorest
             punishment
             ,
             and
             whom
             he
             hateth
             above
             all
             sorts
             of
             sinners
             .
             What
             if
             
               Julian
               ,
               Celsus
               ,
               Porphyry
            
             ,
             or
             any
             of
             these
             objectors
             ,
             should
             call
             themselves
             Christians
             ,
             and
             live
             in
             drunkenness
             ,
             cruelty
             ,
             perjury
             or
             deceit
             ,
             is
             it
             any
             reason
             that
             Christ
             should
             be
             reproached
             for
             their
             crimes
             ?
             Christianity
             is
             not
             a
             dead
             opinion
             or
             name
             ,
             but
             an
             active
             heavenly
             principle
             ,
             renewing
             and
             governing
             heart
             and
             life
             .
             I
             have
             before
             shewed
             what
             Christianity
             is
             .
          
           
             2.
             
             In
             the
             Dominions
             of
             the
             Turks
             and
             other
             Infidel
             Princes
             ,
             the
             Christians
             by
             oppression
             are
             kept
             without
             the
             means
             of
             knowledge
             ;
             and
             so
             their
             ignorance
             hath
             caused
             them
             to
             degenerate
             ,
             for
             the
             greater
             part
             ,
             into
             a
             sensual
             sottish
             sort
             of
             people
             ,
             unlike
             to
             Christians
             .
             And
             in
             the
             Dominions
             of
             the
             Moscovite
             ,
             tyranny
             hath
             set
             up
             a
             jealousie
             of
             the
             Gospel
             ,
             and
             suppressed
             Preaching
             ,
             for
             fear
             lest
             Preachers
             should
             injure
             the
             Emperour
             .
             And
             in
             the
             West
             ,
             the
             usurpation
             and
             tyranny
             of
             the
             Papacy
             hath
             lock'd
             up
             the
             Scriptures
             from
             that
             people
             in
             an
             unknown
             tongue
             ,
             that
             they
             know
             no
             more
             
             what
             Christ
             saith
             ,
             than
             the
             Priest
             thinks
             meet
             to
             tell
             them
             ,
             lest
             they
             should
             be
             loosened
             from
             their
             dependance
             on
             the
             Roman
             Oracle
             .
             And
             thus
             Ignorance
             with
             the
             most
             destroyeth
             Christianity
             ,
             and
             leaveth
             men
             but
             the
             shadow
             ,
             image
             and
             name
             :
             For
             belief
             is
             an
             intellectual
             act
             ,
             and
             a
             sort
             of
             knowing
             ,
             and
             no
             man
             can
             believe
             really
             he
             knoweth
             not
             what
             .
             If
             any
             Disciples
             in
             the
             School
             of
             Christ
             have
             met
             with
             such
             Teachers
             ,
             as
             think
             it
             their
             vertue
             and
             proficiency
             to
             be
             ignorant
             ,
             call
             not
             such
             Christians
             as
             know
             not
             what
             Christianity
             is
             ,
             and
             judge
             not
             of
             Christ's
             doctrine
             by
             them
             that
             never
             read
             or
             heard
             it
             ,
             or
             are
             not
             able
             to
             give
             you
             any
             good
             account
             of
             it
             .
             But
             blessed
             be
             the
             Lord
             ,
             there
             are
             many
             thousand
             better
             Christians
             .
          
           
             Object
             .
             XIII
             .
             
               But
               it
               is
               not
               the
               ignorant
               rabble
               only
               ,
               but
               many
               of
               your
               most
               zealous
               Professors
               of
               Christianity
               ,
               who
               have
               been
               as
               false
               ,
               as
               proud
               ,
               and
               turbulent
               and
               seditious
               ,
               as
               any
               others
               .
            
          
           
             Answ
             .
             1.
             
             That
             the
             true
             genuine
             Christian
             *
             is
             not
             so
             ,
             you
             may
             see
             past
             doubt
             by
             the
             doctrine
             and
             life
             of
             Christ
             and
             his
             Apostles
             .
             And
             that
             there
             are
             thousands
             and
             millions
             of
             humble
             ,
             holy
             ,
             faithful
             Christians
             in
             the
             world
             ,
             is
             a
             truth
             which
             nothing
             but
             ignorance
             or
             malice
             can
             deny
             .
             2.
             
             Hypocrites
             are
             no
             true
             Christians
             ,
             what
             zeal
             soever
             they
             pretend
             :
             There
             is
             a
             zeal
             for
             self
             and
             interest
             ,
             which
             is
             oft
             masked
             with
             the
             name
             of
             zeal
             for
             Christ
             .
             It
             is
             not
             the
             seeming
             ,
             but
             the
             real
             Christian
             ,
             which
             we
             have
             to
             justifie
             .
             3.
             
             It
             is
             commonly
             a
             few
             young
             unexperienc'd
             novices
             ,
             which
             are
             tempted
             into
             disorders
             .
             But
             Christ
             will
             bring
             them
             to
             repentance
             for
             all
             ,
             before
             he
             will
             forgive
             and
             save
             them
             .
             Look
             into
             the
             Scripture
             ,
             and
             see
             whether
             it
             do
             not
             disown
             and
             contradict
             every
             fault
             ,
             both
             great
             and
             small
             ,
             which
             ever
             you
             knew
             any
             Christian
             commit
             ?
             If
             it
             do
             ,
             (
             as
             visibly
             it
             doth
             )
             why
             must
             Christ
             be
             blamed
             for
             our
             faults
             ,
             when
             he
             is
             condemning
             them
             ,
             and
             reproving
             us
             ,
             and
             curing
             us
             of
             them
             ?
          
           
             Object
             .
             XIV
             .
             
               The
               greater
               part
               of
               the
               world
               is
               against
               Christianity
               :
               Heathens
               and
               Infidels
               are
               the
               far
               greater
               part
               of
               the
               earth
               :
               and
               the
               greatest
               Princes
               and
               learnedst
               Philosophers
               have
               been
               and
               are
               on
               the
               other
               side
               .
            
          
           
           
             Answ
             .
             1.
             
             The
             greater
             number
             of
             the
             world
             are
             not
             Kings
             nor
             Philosophers
             ,
             nor
             wise
             nor
             good
             men
             :
             and
             yet
             that
             is
             no
             disparagement
             to
             Kings
             ,
             or
             learned
             ,
             or
             good
             men
             .
             2.
             
             The
             most
             of
             the
             world
             do
             not
             know
             what
             Christianity
             is
             ,
             nor
             ever
             heard
             the
             reasons
             of
             it
             ;
             and
             therefore
             no
             wonder
             if
             they
             are
             not
             Christians
             .
             And
             if
             the
             most
             of
             the
             world
             be
             ignorant
             and
             carnal
             ,
             and
             such
             as
             have
             subjected
             their
             reason
             to
             their
             lusts
             ,
             no
             wonder
             if
             they
             are
             not
             wise
             .
             3.
             
             There
             is
             no
             where
             in
             the
             world
             so
             much
             learning
             as
             among
             the
             Christians
             ,
             experience
             puts
             that
             past
             dispute
             with
             those
             ,
             that
             have
             any
             true
             knowledge
             of
             the
             world
             .
             Mahomitanism
             cannot
             endure
             the
             light
             of
             learning
             ,
             and
             therefore
             doth
             suppress
             or
             sleight
             it
             .
             The
             old
             Greeks
             and
             Romans
             had
             much
             learning
             ,
             which
             did
             but
             prepare
             for
             the
             reception
             of
             Christianity
             ,
             at
             whose
             service
             it
             hath
             continued
             ever
             since
             .
             But
             barbarous
             ignorance
             hath
             over
             spread
             almost
             all
             the
             rest
             of
             the
             world
             :
             even
             the
             learning
             of
             the
             Chinenses
             and
             the
             Pythagoreans
             of
             the
             East
             ,
             is
             but
             childishness
             and
             dotage
             ,
             in
             comparison
             of
             the
             learning
             of
             the
             present
             Christians
             .
          
           
             Object
             .
             XV.
             
               For
               all
               that
               you
               say
               ,
               when
               we
               hear
               subtil
               arguings
               against
               Christianity
               ,
               it
               staggereth
               us
               ,
               and
               we
               are
               not
               able
               to
               confute
               them
               .
            
          
           
             Answ
             .
             That
             is
             indeed
             the
             common
             case
             of
             tempted
             men
             :
             their
             own
             weakness
             and
             ignorance
             is
             their
             enemies
             strength
             :
             But
             your
             ignorance
             should
             be
             lamented
             ,
             and
             not
             the
             Christian
             cause
             accused
             :
             it
             is
             a
             dishonour
             to
             your selves
             ,
             but
             it
             is
             none
             to
             Christ
             :
             Do
             your
             duty
             ,
             and
             you
             may
             be
             more
             capable
             of
             discerning
             the
             evidence
             of
             truth
             .
          
           
             Object
             .
             XVI
             .
             
             
               But
               the
               sufferings
               which
               attend
               Christianity
               are
               so
               great
               ,
               that
               we
               cannot
               bear
               them
               :
               in
               most
               places
               it
               is
               persecuted
               by
               Princes
               and
               Magistrates
               :
               and
               it
               restraineth
               us
               from
               our
               pleasures
               ,
               and
               putteth
               us
               upon
               an
               ungrateful
               troublesome
               
               
               
               
               
               
               
               
               
               life
            
             :
             
             
               and
               we
               are
               not
               souls
               that
               have
               no
               bodies
               ,
               and
               therefore
               cannot
               sleight
               these
               things
               .
            
          
           
             Answ
             .
             But
             you
             have
             souls
             that
             were
             made
             to
             rule
             your
             bodies
             ,
             and
             are
             more
             worthy
             and
             durable
             than
             they
             ;
             and
             were
             your
             souls
             such
             as
             reason
             telleth
             you
             they
             should
             be
             ,
             no
             life
             on
             earth
             would
             be
             so
             delectable
             to
             you
             ,
             as
             that
             which
             you
             account
             so
             troublesome
             .
             And
             if
             you
             will
             chuse
             things
             perishing
             for
             your
             portion
             ,
             &
             be
             content
             with
             the
             momentary
             pleasures
             of
             a
             dream
             ,
             you
             must
             patiently
             undergo
             the
             fruits
             of
             such
             a
             foolish
             choice
             .
             And
             if
             eternal
             glory
             will
             not
             compensate
             what
             ever
             you
             can
             lose
             by
             the
             wrath
             of
             man
             ,
             or
             by
             the
             crossing
             of
             your
             fleshly
             minds
             ,
             you
             may
             let
             it
             go
             ,
             and
             boast
             of
             your
             better
             choice
             as
             you
             find
             cause
             .
          
           
             How
             much
             did
             the
             light
             of
             nature
             teach
             the
             Stoicks
             ,
             the
             Cynicks
             ,
             and
             many
             other
             Sects
             ,
             which
             differeth
             not
             much
             in
             austerity
             from
             Christ's
             precepts
             of
             mortification
             and
             self-denial
             ?
             Socrates
             could
             say
             ,
             [
             
               Opes
               ac
               nobilitates
               ,
               non
               solum
               nihil
               in
               se
               habere
               honestatis
               ,
               verum
               omne
               malum
               ex
               eis
               aboriri
               .
            
             Laert.
             l.
             2.
             in
             Socr.
             p.
             99.
             
             
               Dicebat
               &
               unicum
               esse
               bonum
               scientiam
               ,
               malumque
               unicum
               ,
               inscitiam
               .
            
             Id.
             ib.
             
               Et
               referenti
               quod
               illum
               Athenienses
               mori
               d●crevissent
               ,
               &
               natura
               illos
               ,
               inquit
               .
            
             Ib.
             
               Et
               multa
               prius
               de
               immortalitate
               animorum
               ac
               praeclara
               disserens
               ,
               cicutam
               bibit
               .
            
             p.
             105.
             
             
               Magna
               animi
               sublimitate
               carpentes
               se
               &
               objurgantes
               contemnebat
               .
            
             p.
             96.
             
             When
             he
             was
             publickly
             derided
             ,
             
               Omnia
               ferebat
               aequo
               animo
            
             .
             And
             when
             one
             kickt
             him
             ,
             and
             the
             people
             marvelled
             at
             his
             patience
             ,
             he
             said
             ,
             
               What
               if
               an
               Ass
               had
               kickt
               me
               ,
               should
               I
               have
               sued
               him
               at
               Law
               ?
            
             p.
             93.
             
             When
             he
             saw
             in
             Fairs
             and
             Shops
             what
             abundance
             of
             things
             are
             set
             to
             sale
             ,
             he
             rejoycingly
             said
             ,
             
               Quam
               multis
               ipse
               non
               egeo
               ?
               &
               cum
               libere
               quo
               vellet
               abire
               carcere
               liceret
               ,
               noluit
               ,
               &
               plorantes
               severe
               increpavit
               ,
               pulcherrimosque
               sermones
               illos
               vinctus
               prosecutus
               est
               .
            
             If
             so
             many
             Philosophers
             thought
             it
             a
             shameful
             note
             of
             cowardise
             ,
             for
             a
             man
             to
             live
             and
             not
             to
             kill
             himself
             ,
             when
             he
             was
             falling
             into
             shame
             or
             misery
             ,
             much
             greater
             reason
             hath
             a
             true
             believer
             ,
             to
             be
             willing
             to
             die
             in
             a
             lawful
             way
             ,
             for
             the
             sake
             of
             Christ
             ,
             and
             the
             hope
             of
             glory
             ,
             and
             to
             be
             less
             fearful
             of
             death
             than
             a
             Brutus
             ,
             a
             Cato
             ,
             a
             Seneca
             ,
             or
             a
             Socrates
             ,
             though
             not
             to
             inflict
             it
             on
             themselves
             .
             Soundly
             believe
             the
             promises
             of
             Christ
             ,
             and
             then
             you
             will
             never
             much
             stick
             at
             suffering
             .
             To
             lose
             a
             feather
             ,
             and
             win
             a
             Crown
             ,
             is
             a
             
             bargain
             that
             very
             few
             would
             grudge
             at
             .
             And
             profanely
             with
             Esau
             to
             sell
             the
             birth-right
             for
             a
             morsel
             ,
             to
             part
             with
             heaven
             for
             the
             paltry
             pleasures
             of
             flesh
             and
             fancy
             ,
             were
             below
             the
             reason
             of
             a
             man
             ,
             if
             sin
             had
             not
             unmann'd
             him
             .
             Matth.
             16.25
             ,
             26.
             
             
               Whosoever
               will
               save
               his
               life
               ,
               shall
               lose
               it
               ;
               and
               whosoever
               will
               lose
               his
               life
               for
               my
               sake
               shall
               find
               it
               .
               For
               what
               is
               a
               man
               profited
               if
               he
               shall
               gain
               the
               whole
               world
               ,
               and
               lose
               his
               own
               soul
               ?
            
          
           
             Virulent
             Eunapius
             giveth
             us
             the
             witness
             of
             natural
             reason
             ,
             for
             a
             
               holy
               mortified
            
             life
             ,
             whilst
             he
             maketh
             it
             the
             glory
             of
             the
             Philosophers
             ,
             whom
             he
             celebrateth
             .
             Of
             Antoninus
             the
             son
             of
             Aedesius
             ,
             he
             saith
             ,
             [
             
               Totum
               se
               dedidit
               atque
               applicuit
               Diis
               loci
               gentilibus
               ,
               &
               sacris
               mysticis
               &
               arcanis
               ;
               citoque
               in
               Deorum
               immortalium
               contubernium
               receptus
               est
               ;
               neglectâ
               prorsus
               corporis
               curâ
               ,
               ejusque
               voluptatibus
               remisso
               nuntio
               ,
               &
               sapientiae
               studio
               profano
               vulgo
               incognitum
               amplexus
               .
               —
               Cuncti
               mortales
               hujusce
               viri
               temperantiam
               ,
               constantiam
               &
               inflecti
               nesciam
               mentem
               demirati
               suere
               .
            
             Eunap
             ▪
             in
             Aedes
             .
             What
             a
             Saint
             doth
             he
             make
             Jamblichus
             to
             be
             ?
             of
             whom
             it
             was
             feigned
             ,
             that
             in
             his
             Prayers
             he
             would
             be
             lifted
             up
             above
             ten
             cubits
             from
             the
             earth
             ,
             and
             his
             garments
             changed
             into
             a
             golden
             colour
             ,
             till
             he
             had
             done
             ?
             
               Eun.
               in
               Jambl.
               p.
            
             572.
             
             Even
             while
             he
             raileth
             at
             the
             Alexandrian
             Monks
             ,
             
               ut
               homines
               quidem
               specie
               ,
               sed
               vitam
               turpem
               porcorum
               more
               exigentes
               ,
               &c.
            
             p.
             598.
             (
             contrary
             to
             the
             evidence
             of
             abundant
             History
             )
             he
             beareth
             witness
             against
             a
             vitious
             life
             .
             And
             if
             holiness
             ,
             and
             mortification
             or
             temperance
             be
             so
             laudable
             ,
             even
             in
             the
             judgment
             of
             the
             bitterest
             Heathens
             ,
             why
             should
             it
             be
             thought
             intollerable
             strictness
             ,
             as
             it
             is
             more
             clearly
             and
             sweetly
             proposed
             in
             the
             Christian
             verity
             .
             And
             if
             he
             say
             of
             
               Jamblicus
               ,
               [
               Ob
               justitiae
               cultum
               ,
               facilem
               ad
               deorum
               aures
               accessum
               habuit
               ;
               ]
            
             we
             may
             boldly
             say
             that
             
               the
               righteous
               God
               loveth
               righteousness
            
             ;
             and
             that
             
               the
               prayers
               of
               the
               upright
               are
               his
               delight
            
             ;
             and
             that
             their
             sufferings
             shall
             not
             always
             be
             forgotten
             ;
             nor
             their
             faithful
             labours
             prove
             in
             vain
             .
          
        
         
           
           
             CHAP.
             XII
             .
             The
             reasonable
             Conditions
             required
             of
             them
             ,
             who
             will
             overcome
             the
             difficulties
             of
             Believing
             ,
             and
             will
             not
             undo
             themselves
             by
             wilful
             Infidelity
             .
          
           
             I
             Have
             answered
             the
             objections
             against
             Christianity
             ,
             but
             have
             not
             removed
             the
             chiefest
             impediments
             :
             for
             
               recipitur
               ad
               modum
               recipientis
            
             ;
             the
             grand
             impediments
             are
             within
             ,
             even
             the
             incapacity
             ,
             or
             indisposition
             ,
             or
             frowardness
             of
             the
             persons
             that
             should
             believe
             .
             It
             is
             not
             every
             head
             and
             heart
             that
             is
             fit
             for
             heavenly
             truth
             and
             work
             .
             I
             will
             next
             therefore
             tell
             you
             what
             conditions
             Reason
             it self
             will
             require
             of
             them
             that
             would
             not
             be
             deceived
             :
             that
             so
             you
             may
             not
             lay
             that
             blame
             on
             Christ
             ,
             if
             you
             be
             infidels
             ,
             which
             belongeth
             only
             to
             your selves
             .
          
           
             
             Cond
             .
             1.
             
             
               Come
               not
               ,
               in
               your
               studies
               of
               these
               sacred
               Mysteries
               ,
               with
               an
               enmity
               against
               the
               doctrine
               which
               you
               must
               study
               ;
               or
               at
               least
               suspend
               your
               enmity
               ,
               so
               far
               as
               is
               necessary
               ,
               to
               an
               impartial
               search
               and
               examination
               .
            
          
           
             For
             ill
             will
             cannot
             easily
             believe
             well
             .
             Malice
             and
             partiality
             will
             blind
             the
             strongest
             wits
             ,
             and
             hide
             the
             force
             of
             the
             plainest
             evidence
             .
          
           
             Con.
             2.
             
             
               Drown
               not
               the
               love
               of
               truth
               in
               a
               vitious
               fleshly
               heart
               and
               life
               ;
               and
               forfeit
               not
               the
               light
               of
               supernatural
               revelation
               ,
               by
               wilful
               sinning
               against
               natural
               light
               ,
               and
               debauching
               your
               consciences
               ,
               by
               abusing
               the
               knowledge
               which
               already
               you
               have
               .
            
          
           
             
             Sensuality
             and
             wilful
             debauchery
             is
             the
             common
             temptation
             to
             Infidelity
             :
             when
             men
             have
             once
             so
             heinously
             abused
             God
             ,
             as
             that
             they
             must
             needs
             believe
             ,
             that
             if
             there
             be
             a
             God
             ,
             he
             must
             be
             a
             terrour
             to
             them
             ;
             and
             if
             there
             be
             a
             judgment
             and
             a
             life
             of
             retribution
             ,
             it
             is
             like
             to
             go
             ill
             with
             them
             ,
             a
             little
             thing
             will
             perswade
             such
             men
             ,
             that
             there
             is
             no
             God
             ,
             nor
             life
             to
             come
             indeed
             .
             When
             they
             once
             hope
             it
             is
             so
             ,
             and
             take
             it
             for
             their
             interest
             ,
             and
             a
             desirable
             thing
             ,
             they
             will
             easily
             believe
             that
             it
             is
             so
             indeed
             .
             And
             God
             is
             just
             ,
             and
             beginneth
             the
             executions
             of
             his
             justice
             in
             this
             world
             :
             and
             the
             forsaking
             of
             
             a
             soul
             that
             hateth
             the
             light
             ,
             and
             wilfully
             resisteth
             and
             abuseth
             knowledge
             ,
             is
             one
             of
             his
             most
             dreadful
             judgments
             .
             That
             man
             who
             will
             be
             a
             drunkard
             ,
             a
             glutton
             ,
             a
             whore-monger
             ,
             a
             proud
             ambitious
             worldling
             ,
             in
             despight
             of
             the
             common
             light
             of
             nature
             ,
             can
             hardly
             expect
             that
             God
             should
             give
             him
             the
             light
             of
             grace
             .
             Despighting
             truth
             ,
             and
             enslaving
             reason
             ,
             and
             turning
             a
             man
             into
             a
             beast
             ,
             is
             not
             the
             way
             to
             heavenly
             illumination
             .
          
           
             Cond
             .
             3.
             
             
               Be
               not
               ignorant
               of
               the
               common
               natural
               Truths
               ,
               (
               which
               are
               recited
               in
               the
               first
               part
               of
               this
               book
               )
               for
               supernatural
               revelation
               presupposeth
               natural
               ;
               and
               grace
               ,
               which
               maketh
               us
               Saints
               ,
               supposeth
               that
               reason
               hath
               constituted
               us
               men
               :
               and
               all
               true
               Knowledge
               is
               methodically
               attained
               .
            
          
           
             It
             is
             a
             great
             wrong
             to
             the
             Christian
             cause
             ,
             that
             too
             many
             preachers
             of
             it
             have
             missed
             the
             true
             method
             ,
             and
             still
             begun
             at
             supernatural
             revelations
             ,
             and
             built
             even
             natural
             certainties
             thereupon
             ;
             and
             have
             either
             not
             known
             ,
             or
             concealed
             much
             of
             the
             fore-written
             natural
             verities
             .
             And
             it
             is
             an
             exceeding
             great
             cause
             of
             the
             multiplying
             of
             Infidels
             ,
             that
             most
             men
             are
             dull
             or
             idle
             drones
             ,
             and
             unacquainted
             with
             the
             common
             natural
             truths
             ,
             which
             must
             give
             light
             to
             Christianity
             ,
             and
             prepare
             men
             to
             receive
             it
             .
             And
             they
             think
             to
             know
             what
             is
             in
             Heaven
             before
             they
             will
             learn
             what
             they
             are
             themselves
             ,
             and
             what
             it
             is
             to
             be
             a
             man.
             
          
           
             Cond
             .
             4.
             
             
               Get
               a
               true
               Anatomy
               ,
               Analysis
               ,
               or
               Description
               of
               Christianity
               in
               your
               minds
               :
               for
               if
               you
               know
               not
               the
               true
               nature
               of
               it
               first
               ,
               you
               will
               be
               lamentably
               disadvantaged
               in
               enquiring
               into
               the
               truth
               of
               it
               .
            
          
           
             For
             Christianity
             well
             understood
             in
             the
             quiddity
             ,
             will
             illustrate
             the
             mind
             with
             such
             a
             winning
             beauty
             ,
             as
             will
             make
             us
             meet
             its
             evidence
             half-way
             ,
             and
             will
             do
             much
             to
             convince
             us
             by
             its
             proper
             light
             .
          
           
             Cond
             .
             5.
             
             
               When
               you
               have
               got
               the
               true
               method
               of
               the
               Christian
               doctrine
               ,
               or
               Analysis
               of
               faith
               ,
               begin
               at
               the
               Essentials
               or
               primitive
               truths
               ,
               and
               proceed
               in
               order
               ,
               according
               to
               the
               dependencies
               of
               truths
               ;
               and
               do
               not
               begin
               at
               the
               latter
               end
               ,
               nor
               study
               the
               conclusion
               before
               the
               premises
               .
            
          
           
             Cond
             .
             6.
             
             
               Yet
               look
               on
               the
               whole
               scheme
               or
               frame
               of
               causes
               and
               evidences
               ,
               and
               take
               them
               entirely
               and
               conjunct
               ;
               and
               not
               as
               peevish
               factious
               men
               ,
               who
               in
               splenish
               zeal
               against
               another
               sect
               ,
               
               reject
               and
               vilifie
               the
               evidence
               which
               they
               plead
               .
            
          
           
             
             This
             is
             the
             Devils
             gain
             ,
             by
             the
             raising
             of
             sects
             and
             contentions
             in
             the
             Church
             :
             he
             will
             engage
             a
             Papist
             for
             the
             meer
             interest
             of
             his
             sect
             ,
             to
             speak
             lightly
             of
             the
             Scripture
             and
             the
             Spirit
             ;
             and
             many
             Protestants
             in
             meer
             opposition
             to
             the
             Papists
             ,
             to
             sleight
             Tradition
             ,
             and
             the
             testimony
             of
             the
             Church
             ,
             denying
             it
             its
             proper
             authority
             and
             use
             .
             As
             if
             in
             the
             setting
             of
             a
             Watch
             or
             Clock
             ,
             one
             would
             be
             for
             one
             wheel
             ,
             and
             another
             for
             another
             ,
             and
             each
             in
             peevishness
             cast
             away
             that
             which
             another
             would
             make
             use
             of
             ,
             when
             it
             will
             never
             go
             true
             without
             them
             all
             .
             Faction
             and
             contentions
             are
             deadly
             enemies
             to
             truth
             .
          
           
             Cond
             .
             7.
             
             
               Mark
               well
               the
               suitableness
               of
               the
               remedy
               to
               the
               disease
               ;
               that
               is
               ,
               of
               Christianity
               to
               the
               depraved
               state
               of
               man
               :
               and
               mark
               well
               the
               lamentable
               effects
               of
               that
               universal
               depravation
               ,
               that
               your
               experience
               may
               tell
               you
               how
               unquestionable
               it
               is
               .
            
          
           
             Cond
             .
             8.
             
             
               Mark
               well
               how
               connaturally
               Christianity
               doth
               relish
               with
               holy
               souls
               ;
               and
               how
               well
               it
               suiteth
               with
               honest
               principles
               and
               hearts
               ;
               so
               that
               the
               better
               any
               man
               is
               ,
               the
               better
               it
               pleaseth
               him
               .
               And
               how
               potently
               all
               debauchery
               ,
               villany
               and
               vice
               befriendeth
               the
               cause
               of
               Atheists
               and
               unbelievers
               .
            
          
           
             Cond
             .
             9.
             
             
               Take
               a
               considerate
               just
               survey
               of
               the
               common
               enmity
               against
               Christianity
               and
               Holiness
               ,
               in
               all
               the
               wicked
               of
               the
               world
               ;
               and
               the
               notorious
               war
               which
               is
               every
               where
               managed
               between
               Christ
               and
               the
               Devil
               ,
               and
               their
               several
               followers
               ,
               that
               you
               may
               know
               Christ
               partly
               by
               his
               enemies
               .
            
          
           
             Cond
             .
             10.
             
             
               Impartially
               mark
               the
               effects
               of
               Christian
               doctrine
               ,
               where
               ever
               it
               is
               sincerely
               entertain'd
               ,
               and
               see
               what
               Religion
               maketh
               the
               best
               men
               :
               and
               judge
               not
               of
               serious
               Christians
               at
               a
               distance
               ,
               by
               false
               reports
               of
               ignorant
               or
               malicious
               adversaries
               :
               And
               then
               you
               will
               see
               that
               Christ
               is
               actually
               the
               Saviour
               of
               souls
               .
            
          
           
             Cond
             .
             11.
             
             
               Be
               not
               liars
               your selves
               ,
               lest
               it
               dispose
               you
               to
               think
               all
               others
               to
               be
               liars
               ,
               and
               to
               judge
               of
               the
               words
               of
               others
               by
               your
               own
               .
            
          
           
             Cond
             .
             12.
             
             *
             
               Be-think
               you
               truly
               what
               persons
               you
               should
               be
               
               your selves
               ,
               and
               what
               lives
               you
               should
               live
               ,
               if
               you
               did
               not
               believe
               the
               Christian
               doctrine
               :
               or
               if
               you
               doe
               not
               believe
               it
               ,
               mark
               what
               effect
               your
               unbelief
               hath
               on
               your
               lives
               .
            
          
           
             For
             my
             own
             part
             ,
             I
             am
             assured
             ,
             if
             it
             were
             not
             for
             the
             Christian
             doctrine
             ,
             my
             heart
             and
             life
             would
             be
             much
             worse
             than
             it
             is
             ;
             though
             I
             had
             read
             
               Epictetus
               ,
               Arrian
               ,
               Plato
               ,
               Plotinus
               ,
               Jamblichus
               ,
               Proclus
               ,
               Seneca
               ,
               Cicero
               ,
               Plutarch
               ,
            
             every
             word
             :
             and
             those
             few
             of
             my
             neighbourhood
             ,
             who
             have
             fallen
             off
             to
             infidelity
             ,
             have
             at
             once
             fallen
             to
             debauchery
             ,
             and
             abuse
             of
             their
             nearest
             relations
             ,
             and
             differed
             as
             much
             in
             their
             lives
             from
             what
             they
             were
             before
             in
             their
             profession
             of
             Christianity
             ,
             (
             though
             unsound
             )
             as
             a
             leprous
             body
             differeth
             from
             one
             in
             comeliness
             and
             health
             .
          
           
             Cond
             .
             13.
             
             
               Be
               well
               acquainted
               (
               if
               possible
               )
               with
               Church-History
               ,
               that
               you
               may
               understand
               by
               what
               Tradition
               Christianity
               hath
               descended
               to
               us
               .
            
          
           
             For
             he
             that
             knoweth
             nothing
             but
             what
             he
             hath
             seen
             ,
             or
             receiveth
             a
             Bible
             ,
             or
             the
             Creed
             ,
             without
             knowing
             any
             further
             whence
             and
             which
             way
             it
             cometh
             to
             us
             ,
             is
             greatly
             disadvantaged
             as
             to
             the
             reception
             of
             the
             faith
             .
          
           
             Cond
             .
             14.
             
             
               In
               all
               your
               reading
               of
               the
               holy
               Scriptures
               ,
               allow
               still
               for
               your
               ignorance
               in
               the
               languages
               ,
               proverbs
               ,
               customs
               ,
               and
               circumstances
               ,
               which
               are
               needful
               to
               the
               understanding
               of
               particular
               Texts
               :
               and
               when
               difficulties
               stop
               you
               ,
               be
               sure
               that
               no
               such
               ignorance
               remain
               the
               cause
               .
            
          
           
             He
             that
             will
             but
             read
             
               Brugensis
               ,
               Grotius
               ,
               Hammond
            
             ,
             and
             many
             other
             that
             open
             such
             phrases
             and
             circumstances
             ,
             with
             Topographers
             ,
             and
             Bochartus
             ,
             and
             such
             others
             as
             write
             of
             the
             Animals
             ,
             Utensils
             ,
             and
             other
             circumstances
             of
             those
             times
             ,
             will
             see
             what
             gross
             errors
             the
             opening
             of
             some
             one
             word
             or
             phrase
             may
             deliver
             the
             Reader
             from
             .
          
           
             Cond
             .
             15.
             
             
               Vnderstand
               what
               excellencies
               and
               perfections
               they
               be
               which
               the
               Spirit
               of
               God
               intended
               to
               adorn
               the
               holy
               Scriptures
               with
               ,
               and
               also
               what
               sort
               of
               humane
               imperfections
               are
               consistent
               with
               these
               its
               proper
               perfections
               :
               that
               so
               false
               expectations
               may
               not
               tempt
               you
               into
               unbelief
               .
            
          
           
             It
             seduceth
             many
             to
             infidelity
             to
             imagine
             ,
             that
             if
             Scripture
             be
             the
             word
             of
             God
             ,
             it
             must
             needs
             be
             most
             perfect
             in
             every
             accident
             and
             mode
             ;
             which
             were
             never
             intended
             to
             be
             part
             of
             its
             perfection
             .
             Whereas
             God
             did
             purposely
             make
             use
             of
             
             those
             men
             ,
             and
             of
             that
             style
             and
             manner
             of
             expression
             ,
             which
             was
             defective
             in
             some
             points
             of
             
               natural
               excellency
            
             ,
             that
             so
             the
             
               supernatural
               excellency
            
             might
             be
             the
             more
             apparent
             .
             As
             Christ
             cured
             the
             blind
             with
             clay
             and
             spittle
             ,
             and
             David
             slew
             Goliah
             with
             a
             sling
             .
             The
             excellency
             of
             the
             means
             must
             be
             estimated
             by
             its
             aptitude
             to
             its
             end
             .
          
           
             Cond
             .
             16.
             
             
               If
               you
               see
               the
               evidences
               of
               the
               truth
               of
               Christianity
               in
               the
               whole
               ,
               let
               that
               suffice
               you
               for
               the
               belief
               of
               the
               several
               parts
               ,
               when
               you
               see
               not
               the
               true
               answer
               to
               particular
               exceptions
               .
            
          
           
             If
             you
             see
             it
             soundly
             proved
             ,
             that
             Christ
             is
             the
             Messenger
             of
             the
             Father
             ,
             and
             that
             his
             word
             is
             true
             ,
             and
             that
             the
             holy
             Scripture
             is
             his
             word
             ;
             this
             is
             enough
             to
             quiet
             any
             sober
             mind
             ,
             when
             it
             cannot
             confute
             every
             particular
             objection
             :
             or
             else
             no
             man
             should
             ever
             hold
             fast
             any
             thing
             in
             the
             world
             ;
             if
             he
             must
             let
             all
             go
             after
             the
             fullest
             proof
             ,
             upon
             every
             exception
             which
             he
             cannot
             answer
             .
             The
             inference
             is
             sure
             .
             If
             the
             whole
             be
             true
             ,
             the
             parts
             are
             true
             .
          
           
             Cond
             .
             17.
             
             
               Observe
               well
               the
               many
               effects
               of
               Angels
               ministration
               ,
               and
               the
               evidences
               of
               a
               communion
               between
               us
               and
               the
               spirits
               of
               the
               unseen
               world
               :
               for
               this
               will
               much
               facilitate
               your
               belief
               .
            
          
           
             Cond
             .
             18.
             
             
               Over-look
               not
               the
               plain
               evidences
               of
               the
               Apparitions
               ,
               Witches
               ,
               and
               wonderful
               events
               which
               fall
               out
               in
               the
               times
               and
               places
               where
               you
               live
               :
               and
               what
               reflections
               they
               have
               upon
               the
               Christian
               cause
               .
            
          
           
             Cond
             .
             19.
             
             
               Observe
               well
               the
               notable
               answers
               of
               Prayers
               ,
               in
               matters
               internal
               and
               external
               ,
               in
               others
               and
               in
               your selves
               .
            
          
           
             Cond
             .
             20.
             
             
               Be
               well
               studied
               at
               home
               ,
               about
               the
               capacity
               ,
               use
               and
               tendency
               of
               all
               your
               faculties
               ;
               and
               you
               will
               find
               that
               your
               very
               nature
               pointeth
               you
               up
               to
               another
               life
               ,
               and
               is
               made
               only
               to
               be
               happy
               in
               that
               knowledge
               ,
               love
               and
               fruition
               of
               God
               ,
               which
               the
               Gospel
               most
               effectually
               leads
               you
               to
               .
            
          
           
             Cond
             .
             21.
             
             
               Mark
               well
               the
               prophesies
               of
               Christ
               himself
               ,
               both
               of
               the
               destruction
               of
            
             Jerusalem
             ,
             
               and
               the
               successes
               of
               his
               Apostles
               in
               the
               world
               ,
               &c.
               and
               mark
               how
               exactly
               they
               are
               all
               fulfilled
               .
            
          
           
             Cond
             .
             22.
             
             
               Let
               no
               pretence
               of
               humility
               tempt
               you
               to
               debase
               humane
               nature
               below
               its
               proper
               excellency
               ;
               lest
               thence
               you
               be
               tempted
               to
               think
               it
               uncapable
               of
               the
               everlasting
               sight
               and
               fruition
               of
               God.
               
            
          
           
           
             The
             devils
             way
             of
             destroying
             is
             oftentimes
             by
             over-doing
             .
             The
             proud
             devil
             will
             help
             you
             to
             be
             very
             humble
             ,
             and
             help
             you
             to
             deny
             the
             excellency
             of
             reason
             and
             natural
             free-will
             ,
             and
             all
             supernatural
             inclinations
             ,
             when
             he
             can
             make
             use
             of
             it
             to
             perswade
             you
             ,
             that
             man
             is
             but
             a
             subtil
             sort
             of
             bruit
             ,
             and
             hath
             a
             soul
             but
             gradually
             different
             from
             sensitives
             ,
             and
             so
             is
             not
             made
             for
             another
             life
             .
          
           
             Cond
             .
             23.
             
             
               Yet
               come
               to
               Christ
               as
               humble
               learners
               ,
               and
               not
               as
               arrogant
               self-conceited
               censurers
               :
               and
               think
               not
               that
               you
               are
               capable
               of
               understanding
               every
               thing
               as
               soon
               as
               you
               hear
               it
               .
            
          
           
             Cond
             .
             24.
             
             
               Judge
               not
               of
               the
               main
               cause
               of
               Christianity
               ,
               or
               of
               particular
               texts
               or
               points
               ,
               by
               sudden
               hasty
               thoughts
               and
               glances
               ;
               as
               if
               it
               were
               a
               business
               to
               be
               cursorily
               done
               :
               but
               allow
               it
               your
               most
               deliberate
               sober
               studies
               ,
               your
               most
               diligent
               labour
               ,
               and
               such
               time
               and
               patience
               ,
               as
               reason
               may
               tell
               you
               are
               necessary
               to
               a
               learner
               in
               so
               great
               a
               cause
               .
            
          
           
             Cond
             .
             25.
             
             
               Call
               not
               so
               great
               a
               matter
               to
               the
               trial
               in
               a
               case
               of
               melancholy
               and
               natural
               incapacity
               ;
               but
               stay
               till
               you
               are
               fitter
               to
               perform
               the
               search
               .
            
          
           
             It
             is
             one
             of
             the
             common
             cheats
             of
             Satan
             ,
             to
             perswade
             poor
             weak
             ,
             and
             melancholy
             persons
             ,
             that
             have
             but
             half
             the
             use
             of
             their
             understandings
             ,
             to
             go
             then
             to
             try
             the
             Christian
             Religion
             ,
             when
             they
             can
             scarce
             cast
             up
             an
             intricate
             account
             ,
             nor
             are
             fit
             to
             judge
             of
             any
             great
             and
             difficult
             thing
             .
             And
             then
             he
             hath
             an
             advantage
             to
             confound
             them
             ,
             and
             fill
             them
             with
             blasphemous
             and
             unbelieving
             thoughts
             ;
             and
             if
             not
             to
             shake
             their
             habitual
             faith
             ,
             yet
             greatly
             to
             perplex
             them
             ,
             and
             disturb
             their
             peace
             .
             The
             soundest
             wit
             and
             most
             composed
             ,
             is
             fittest
             for
             so
             great
             a
             task
             .
          
           
             Cond
             .
             26.
             
             
               When
               upon
               sober
               trial
               you
               have
               discerned
               the
               evidences
               of
               the
               Christian
               verity
               ,
               record
               what
               you
               have
               found
               true
               :
               and
               judge
               not
               the
               next
               time
               against
               those
               evidences
               ,
               till
               you
               have
               equal
               opportunity
               for
               a
               full
               consideration
               of
               them
               .
            
          
           
             In
             this
             case
             the
             Tempter
             much
             abuseth
             many
             injudicious
             souls
             :
             when
             by
             good
             advice
             and
             soberest
             meditation
             ,
             they
             have
             seen
             the
             evidence
             of
             truth
             in
             satisfying
             clearness
             ,
             he
             will
             after
             surprise
             them
             ,
             when
             their
             minds
             are
             darker
             ,
             or
             their
             thoughts
             more
             scattered
             ,
             or
             the
             former
             evidence
             is
             out
             of
             mind
             ,
             and
             push
             them
             on
             suddenly
             then
             to
             judge
             of
             the
             matters
             of
             immortality
             ,
             and
             of
             the
             Christian
             cause
             ,
             that
             what
             he
             
             cannot
             get
             by
             truth
             of
             argument
             ,
             he
             may
             get
             by
             the
             incapacity
             of
             the
             disputant
             :
             As
             if
             a
             man
             that
             once
             saw
             a
             mountain
             some
             miles
             distant
             from
             him
             ,
             in
             a
             clear
             day
             ,
             should
             be
             tempted
             to
             believe
             that
             he
             was
             deceived
             ,
             because
             he
             seeth
             it
             not
             in
             a
             misty
             day
             ,
             or
             when
             he
             is
             in
             a
             valley
             ,
             or
             within
             the
             house
             :
             Or
             as
             if
             a
             man
             that
             in
             many
             days
             hard
             study
             ,
             hath
             cast
             up
             an
             intricate
             large
             account
             ,
             and
             set
             it
             right
             under
             his
             hand
             ,
             should
             be
             called
             suddenly
             to
             give
             up
             the
             same
             account
             anew
             ,
             without
             looking
             on
             that
             which
             he
             before
             cast
             up
             ;
             when
             as
             if
             his
             first
             account
             be
             lost
             ,
             he
             must
             have
             equal
             time
             ,
             and
             helps
             ,
             and
             fitness
             ,
             before
             he
             can
             set
             it
             as
             right
             again
             .
             Take
             it
             not
             therefore
             as
             any
             disparagement
             to
             the
             Christian
             truth
             ,
             if
             you
             cannot
             on
             a
             sudden
             give
             your selves
             so
             satisfactory
             an
             account
             of
             it
             ,
             as
             formerly
             in
             more
             clearness
             ,
             and
             by
             greater
             studies
             you
             have
             done
             .
          
           
             Cond
             .
             27.
             
             
               Gratifie
               not
               Satan
               so
               much
               ,
               as
               to
               question
               well
               resolved
               points
               ,
               as
               oft
               as
               he
               will
               move
               you
               to
               it
               .
            
          
           
             Though
             you
             must
             prove
             all
             things
             ,
             till
             ,
             as
             learning
             ,
             you
             come
             to
             understand
             them
             in
             their
             proper
             evidence
             ,
             time
             and
             order
             ;
             yet
             you
             must
             record
             and
             hold
             fast
             that
             which
             you
             
               have
               proved
            
             ,
             and
             not
             suffer
             the
             devil
             to
             put
             you
             to
             the
             answer
             of
             one
             and
             the
             same
             question
             over
             and
             over
             ,
             as
             often
             as
             he
             please
             :
             this
             is
             to
             give
             him
             our
             time
             ,
             and
             to
             admit
             him
             to
             debate
             his
             cause
             with
             us
             by
             temptation
             ,
             as
             frequently
             as
             he
             will
             :
             which
             you
             would
             not
             allow
             to
             a
             ruffian
             to
             the
             debauching
             of
             your
             wife
             or
             servants
             :
             and
             you
             provoke
             God
             to
             give
             you
             up
             to
             errour
             ,
             when
             no
             resolution
             will
             serve
             your
             turn
             .
             After
             just
             resolution
             ,
             the
             tempter
             is
             to
             be
             rejected
             and
             not
             disputed
             with
             ;
             as
             a
             troublesome
             fellow
             that
             would
             interrupt
             us
             in
             our
             work
             .
          
           
             Cond
             .
             28.
             
             
               Where
               you
               find
               your
               own
               understandings
               insufficient
               ,
               have
               recourse
               for
               help
               to
               some
               truly
               wise
               judicious
               Divine
               .
            
          
           
             Not
             to
             every
             weak
             Christian
             ,
             nor
             unskilful
             Minister
             ,
             who
             is
             not
             well
             grounded
             in
             his
             own
             Religion
             :
             but
             to
             those
             that
             have
             throughly
             studied
             it
             themselves
             :
             you
             may
             meet
             with
             many
             difficulties
             in
             Theology
             ,
             and
             in
             the
             Text
             ,
             which
             you
             think
             can
             never
             be
             well
             solved
             ,
             which
             are
             nothing
             to
             them
             that
             understand
             the
             thing
             .
             No
             Novice
             in
             the
             study
             of
             Logick
             ,
             Astronomy
             ,
             Geometry
             ,
             or
             any
             Art
             or
             Science
             ,
             will
             
             think
             that
             every
             difficulty
             that
             he
             meeteth
             with
             ,
             doth
             prove
             that
             his
             Author
             was
             deceived
             ,
             unless
             he
             be
             able
             to
             resolve
             it
             of
             himself
             :
             but
             he
             will
             ask
             his
             Tutor
             ,
             or
             some
             one
             versed
             in
             those
             matters
             to
             resolve
             it
             :
             and
             then
             he
             will
             see
             that
             his
             ignorance
             was
             the
             cause
             of
             all
             his
             doubts
             .
          
           
             Cond
             .
             29.
             
             
               Labour
               faithfully
               to
               receive
               all
               holy
               truths
               with
               a
               practical
               intent
               ,
               and
               to
               work
               them
               on
               your
               hearts
               according
               to
               their
               nature
               ,
               weight
               and
               use
               .
               For
               the
               doctrine
               of
               Christianity
               is
            
             scientia
             affectiva
             practica
             ;
             
               a
               doctrine
               for
               Head
               ,
               Heart
               and
               Life
               .
               And
               if
               that
               which
               is
               made
               for
               the
               Heart
               ,
               be
               not
               admitted
               to
               the
               Heart
               ,
               and
               rooted
               there
               ,
               it
               is
               half
               rejected
               while
               it
               seemeth
               received
               ,
               and
               is
               not
               in
               its
               proper
               place
               and
               soil
               .
            
          
           
             If
             you
             are
             yet
             in
             doubt
             of
             any
             of
             the
             supernatural
             Verities
             ,
             admit
             those
             truths
             to
             your
             hearts
             which
             you
             are
             convinced
             of
             :
             else
             you
             are
             false
             to
             them
             and
             to
             your selves
             ,
             and
             forfeit
             all
             further
             helps
             of
             grace
             .
          
           
             Object
             .
             
               This
               is
               but
               a
               trick
               of
               deceit
               to
               engage
               the
               affections
               ,
               when
               you
               want
               arguments
               to
               convince
               the
               judgment
               :
            
             Perit
             omne
             judicium
             cum
             res
             transit
             in
             affectum
             .
          
           
             Answ
             .
             When
             the
             affection
             is
             inordinate
             ,
             and
             over-runs
             the
             judgment
             ,
             this
             saying
             hath
             some
             truth
             ;
             but
             it
             is
             most
             false
             as
             of
             
               ordinate
               affections
            
             which
             follow
             sound
             judgment
             .
             For
             by
             suscitation
             of
             the
             faculties
             ,
             such
             affections
             greatly
             help
             the
             judgment
             :
             
             and
             judgment
             is
             but
             the
             eye
             of
             the
             soul
             to
             guide
             the
             man
             ,
             and
             it
             is
             but
             the
             passage
             to
             the
             will
             ,
             where
             humane
             acts
             are
             more
             compleat
             .
             If
             your
             wife
             be
             taught
             that
             conjugal
             love
             is
             due
             to
             her
             husband
             ;
             and
             your
             child
             ,
             that
             filial
             love
             and
             reverence
             is
             due
             to
             his
             father
             ;
             such
             affections
             will
             not
             blind
             their
             judgments
             ;
             but
             contrarily
             they
             do
             not
             sincerely
             receive
             these
             precepts
             ,
             if
             they
             let
             them
             not
             into
             the
             heart
             ,
             and
             answer
             them
             not
             with
             these
             affections
             .
          
           
             And
             here
             is
             the
             great
             difference
             between
             the
             faith
             of
             an
             honest
             sanctified
             Plowman
             ,
             and
             of
             a
             carnal
             unsanctified
             Lord
             or
             Doctor
             :
             the
             one
             openeth
             his
             heart
             to
             the
             doctrine
             which
             he
             receiveth
             ,
             and
             faithfully
             admitteth
             it
             to
             its
             proper
             work
             ,
             and
             so
             embraceth
             it
             
               practically
               ,
               and
               in
               love
            
             ;
             and
             therefore
             holdeth
             it
             fast
             as
             a
             
               radicated
               experienced
               truth
            
             ,
             when
             he
             cannot
             answer
             all
             cavils
             that
             are
             brought
             against
             it
             .
             The
             other
             superficially
             receiveth
             it
             into
             the
             brain
             ,
             by
             meer
             speculation
             ;
             and
             treacherously
             shuts
             up
             his
             heart
             against
             it
             ,
             and
             never
             
             gave
             it
             real
             rooting
             ;
             and
             therefore
             in
             the
             time
             of
             trial
             loseth
             that
             unsound
             superficial
             belief
             which
             he
             hath
             .
             God
             blesseth
             his
             word
             to
             the
             heart
             that
             honestly
             and
             practically
             receiveth
             it
             ,
             rather
             than
             to
             him
             that
             imprisoneth
             it
             in
             unrighteousness
             .
          
           
             Cond
             .
             30.
             
             
               Lastly
               ,
               if
               yet
               any
               doubts
               remain
               ,
               bethink
               you
               which
               is
               the
               surest
               side
               ,
               which
               you
               may
               follow
               with
               least
               danger
               ,
               and
               where
               you
               are
               certain
               to
               undergo
               the
               smallest
               l●ss
               .
            
          
           
             It
             is
             pity
             that
             any
             should
             hesitate
             in
             a
             matter
             of
             such
             evidence
             and
             weight
             ,
             and
             should
             think
             with
             any
             doubtfulness
             ,
             of
             Christianity
             as
             an
             uncertain
             thing
             :
             But
             yet
             true
             Believers
             may
             have
             cause
             to
             say
             ,
             
               Lord
               ,
               help
               our
               unbelief
            
             ,
             and
             
               encrease
               our
               faith
            
             .
             And
             all
             doubting
             will
             not
             prove
             the
             unsoundness
             of
             belief
             .
             The
             true
             mark
             to
             know
             when
             Faith
             is
             true
             and
             saving
             ,
             notwithstanding
             all
             such
             doubtings
             ,
             is
             the
             
               measure
               of
               its
               prevalency
               with
               our
               hearts
               and
               lives
               :
            
             That
             belief
             in
             
               Christ
               and
               the
               life
               to
               come
               is
               true
               and
               saving
               ,
               notwithstanding
               all
               doubtings
               ,
               which
               habitually
               possesseth
               us
               with
               the
               love
               of
               God
               above
               all
               ,
               and
               resolveth
               the
               will
               to
               prefer
               the
               pleasing
               of
               him
               ,
               and
               the
               hopes
               of
               heaven
               ,
               before
               all
               the
               treasures
               and
               pleasures
               of
               this
               world
               ,
               and
               causeth
               us
               in
               our
               endeavours
               to
               live
               accordingly
               .
               And
               that
               faith
               is
               unsound
               which
               will
               not
               do
               this
               ,
               how
               well
               soever
               it
               may
               be
               defended
               by
               dispute
               .
            
             Therefore
             at
             least
             ,
             for
             the
             resolving
             of
             your
             wills
             for
             choice
             and
             practice
             ,
             if
             you
             must
             doubt
             ,
             yet
             consider
             which
             is
             the
             safest
             side
             .
             If
             Christ
             be
             the
             Saviour
             of
             the
             world
             ,
             he
             will
             bring
             Believers
             to
             Grace
             and
             Glory
             :
             and
             you
             are
             sure
             there
             is
             nothing
             but
             *
             transitory
             trifles
             which
             you
             can
             possibly
             lose
             by
             such
             a
             choice
             .
             For
             certainly
             his
             precepts
             are
             holy
             and
             safe
             ,
             and
             no
             man
             can
             imagine
             rationally
             
             that
             they
             can
             endanger
             the
             soul
             .
             But
             if
             you
             reject
             him
             by
             infidelity
             ,
             you
             are
             lost
             for
             ever
             :
             for
             there
             remaineth
             no
             more
             sacrifice
             for
             sin
             ,
             but
             a
             fearful
             looking
             for
             of
             judgment
             ,
             and
             fire
             ,
             which
             shall
             devour
             his
             adversaries
             for
             ever
             .
             There
             is
             no
             other
             Saviour
             for
             him
             ,
             who
             finally
             refuseth
             the
             only
             Saviour
             .
             And
             if
             you
             doubted
             whether
             faith
             might
             not
             prove
             an
             error
             ,
             you
             could
             never
             see
             any
             cause
             to
             fear
             ,
             that
             it
             should
             prove
             a
             hinderance
             to
             your
             salvation
             :
             for
             salvation
             it self
             is
             an
             unknown
             thing
             to
             most
             that
             do
             not
             believe
             in
             Christ
             :
             and
             no
             man
             can
             well
             think
             ,
             that
             a
             man
             who
             is
             led
             by
             
               an
               age
               of
               such
               miracles
            
             ,
             so
             
               credibly
               reported
            
             to
             us
             ,
             to
             believe
             in
             one
             that
             leadeth
             up
             souls
             to
             the
             
               love
               of
               God
            
             ,
             and
             a
             
               holy
               and
               heavenly
               mind
               and
               life
               ,
            
             can
             ever
             perish
             for
             being
             
               so
               led
            
             to
             such
             a
             guide
             ,
             and
             then
             
               led
               by
               him
            
             in
             so
             
               good
               a
               way
            
             ,
             and
             to
             so
             
               good
               an
               end
            
             .
          
           
             AND
             thus
             ,
             Reader
             ,
             I
             have
             faithfully
             told
             thee
             ,
             what
             reasonings
             my
             own
             soul
             hath
             had
             about
             its
             way
             to
             everlasting
             life
             ,
             and
             what
             enquiries
             it
             hath
             made
             into
             the
             truth
             of
             the
             Christian
             faith
             :
             I
             have
             gone
             to
             my
             own
             Heart
             for
             those
             reasons
             ,
             which
             have
             satisfied
             my self
             ,
             and
             not
             to
             my
             Books
             ,
             (
             from
             which
             I
             have
             been
             many
             years
             separated
             )
             for
             such
             as
             satisfie
             other
             men
             ,
             and
             not
             my self
             :
             I
             have
             told
             thee
             what
             I
             believe
             ,
             and
             why
             .
             Yet
             other
             mens
             reasonings
             perhaps
             may
             give
             more
             light
             to
             others
             ,
             though
             these
             are
             they
             that
             have
             prevailed
             most
             with
             me
             .
             Therefore
             I
             desire
             the
             Reader
             ,
             that
             would
             have
             more
             said
             ,
             to
             peruse
             especially
             these
             excellent
             Books
             :
             Camero's
             
               Praelectiones
               de
               Ver●o
               Dei
            
             ,
             with
             the
             
               Theses
               Salmurienses
            
             and
             Sedanenses
             on
             that
             subject
             :
             
               Grotius
               de
               Veritate
               Religionis
               Christianae
               :
               Marsilius
               Ficinus
               de
               Relig.
               Christ
               .
               cum
               notis
               Lud.
               Crocii
               :
               Lodovicus
               Vives
               de
               Verit.
               Fid.
               Christ
               .
               Phil.
               Morney
               du
               Plessis
               de
               Verit.
               Fid.
               Christ
               .
               John
               Goodwin
            
             of
             the
             Authority
             of
             the
             Scriptures
             :
             Campanella's
             Savonarola's
             
               Triumphus
               Crucis
            
             ,
             (
             both
             excellent
             Books
             ,
             excepting
             the
             errors
             of
             their
             times
             )
             
               Raymundus
               de
               Sabundis
            
             his
             
               Theologia
               Naturalis
               :
               Micrelli
               Ethnophronius
            
             (
             an
             excellent
             Book
             )
             
               Raymundus
               Lullius
               Articul
               .
               Fid.
               Alexander
               Gill
            
             (
             out
             of
             him
             )
             on
             the
             Creed
             :
             Mr.
             Stillingfleet's
             
               Origines
               Sacrae
            
             (
             a
             late
             and
             very
             worthy
             
             labour
             )
             Dr.
             Jackson
             on
             the
             Creed
             :
             Mr.
             
               Vincent
               Hatecliffe's
               Aut
               Deus
               aut
               Nihil
            
             (
             for
             the
             first
             part
             of
             Religion
             :
             )
             passing
             by
             
               Lessius
               ,
               Parsons
            
             ,
             and
             abundance
             more
             ;
             and
             Common
             Place-books
             ,
             which
             many
             of
             them
             treat
             very
             well
             on
             this
             subject
             .
             And
             of
             the
             Ancients
             ,
             
               Augustine
               de
               Civitate
               Dei
               ,
               &
               Eusebii
               Preparatio
               &
               Demonstratio
               Evangelica
               ,
            
             are
             the
             fullest
             ;
             and
             almost
             all
             of
             them
             have
             somewhat
             to
             this
             use
             ,
             as
             
               Justin
               ,
               M.
               Athenagoras
               ,
               Tatianus
               ,
               Tertullian
               ,
               Clemens
               Alexand.
               Origen
            
             against
             
               Celsus
               ,
               &c.
               Cyprian
               ,
               Lactantius
               ,
               Athanasius
               ,
               Basile
               Gr.
               Nazianzene
               ,
               Nyssen
               ,
               &c.
               
            
          
           
             For
             my
             own
             part
             ,
             I
             humbly
             thank
             the
             Heavenly
             Majesty
             ,
             for
             the
             advantages
             which
             my
             education
             gave
             me
             ,
             for
             the
             timely
             reception
             of
             the
             Christian
             faith
             :
             But
             temptations
             and
             difficulties
             have
             so
             often
             called
             me
             to
             clear
             my
             grounds
             ,
             and
             try
             the
             evidences
             of
             that
             Religion
             ,
             which
             I
             had
             first
             received
             upon
             the
             commendation
             of
             my
             Parents
             ,
             that
             I
             have
             long
             thought
             no
             Subject
             more
             worthy
             of
             my
             most
             serious
             faithful
             search
             ;
             and
             have
             wondred
             at
             the
             great
             number
             of
             Christians
             ,
             who
             could
             spend
             their
             lives
             in
             studying
             the
             superstructures
             ,
             and
             wrangling
             about
             many
             small
             uncertainties
             ,
             to
             the
             great
             disturbance
             of
             the
             Church's
             peace
             ,
             and
             found
             no
             more
             need
             to
             be
             confirmed
             in
             the
             faith
             .
             In
             this
             enquiry
             ,
             I
             have
             most
             clearly
             to
             my
             full
             satisfaction
             discerned
             ,
             all
             those
             natural
             evidences
             for
             GODLINESS
             or
             HOLINESS
             which
             I
             have
             laid
             down
             in
             the
             first
             part
             of
             this
             Book
             .
             And
             I
             have
             discerned
             the
             congruous
             superstruction
             and
             connection
             of
             the
             CHRISTIAN
             Religion
             thereunto
             :
             I
             have
             found
             by
             unquestionable
             experience
             the
             sinful
             and
             depraved
             state
             of
             man
             :
             and
             I
             have
             discerned
             the
             admirable
             suitableness
             of
             the
             remedy
             to
             the
             malady
             :
             I
             have
             also
             discerned
             the
             attestation
             of
             God
             ,
             in
             the
             grand
             evidence
             ,
             the
             HOLY
             SPIRIT
             ,
             the
             ADVOCATE
             or
             Agent
             of
             Jesus
             Christ
             :
             viz.
             1.
             
             The
             antecedent
             evidence
             in
             the
             Spirit
             of
             Prophecie
             ,
             leading
             unto
             Christ
             .
             2.
             
             The
             
               inherent
               constituent
            
             evidence
             of
             the
             Gospel
             ,
             and
             of
             Christ
             ,
             the
             
               Image
               of
               God
            
             ,
             in
             the
             
               Power
               ,
               Wisdom
            
             and
             Goodness
             ,
             both
             of
             Christ
             and
             of
             his
             doctrine
             .
             3.
             
             The
             concomitant
             evidence
             of
             Miracles
             ,
             in
             the
             Life
             ,
             Resurrection
             ,
             and
             Prophecies
             of
             Christ
             ,
             and
             in
             the
             abundant
             Miracles
             of
             the
             Apostles
             and
             other
             his
             Disciples
             through
             the
             world
             .
             4.
             
             The
             subsequent
             evidence
             ,
             in
             the
             successes
             of
             the
             Gospel
             ,
             to
             the
             true
             
             sanctification
             of
             millions
             of
             souls
             ,
             by
             the
             powerful
             efficacy
             of
             Divine
             co-operation
             .
             I
             have
             spent
             most
             of
             my
             life
             in
             converse
             with
             such
             truly
             sanctified
             persons
             ,
             and
             in
             preaching
             this
             Gospel
             (
             through
             the
             great
             mercy
             of
             God
             )
             with
             such
             success
             upon
             no
             small
             numbers
             :
             so
             that
             I
             am
             certain
             by
             full
             experience
             of
             the
             reality
             of
             that
             holy
             change
             ,
             which
             cannot
             be
             done
             but
             with
             the
             co-operation
             of
             God.
             I
             have
             seen
             that
             this
             change
             is
             another
             matter
             than
             fancy
             ,
             opinion
             ,
             or
             factious
             conjunction
             with
             a
             Sect
             ;
             
               [
               Even
               the
               setting
               up
               God
               in
               the
               soul
               as
               God
               ,
               as
               our
               
                 Owner
                 ,
                 Ruler
              
               ,
               and
               
                 Chief
                 Good
              
               ,
               and
               the
               devoting
               of
               the
               soul
               to
               him
               in
               
                 Resignation
                 ,
                 Obedience
              
               and
               
                 thankful
                 Love
              
               ;
               the
               seeking
               of
               an
               everlasting
               felicity
               in
               his
               glorious
               sight
               and
               love
               in
               heaven
               ;
               the
               contempt
               of
               this
               world
               ,
               as
               it
               pleaseth
               the
               flesh
               ,
               and
               the
               holy
               use
               of
               it
               ,
               as
               the
               way
               to
               our
               felicity
               and
               pleasing
               God
               ;
               the
               subduing
               and
               denying
               all
               carnal
               desires
               ,
               which
               would
               rebel
               against
               God
               and
               reason
               ,
               and
               restoring
               Reason
               to
               the
               government
               of
               the
               lower
               faculties
               :
               the
               denying
               of
               that
               inordinate
               selfishness
               ,
               which
               setteth
               up
               our
               interest
               against
               our
               neighbours
               ;
               and
               the
               respecting
               and
               loving
               our
               neighbours
               as
               our selves
               ;
               and
               doing
               to
               others
               as
               we
               would
               be
               done
               by
               ;
               and
               doing
               good
               to
               all
               men
               as
               far
               as
               we
               have
               power
               :
               the
               holy
               governing
               of
               our
               inferiours
               ,
               and
               obeying
               our
               superiours
               in
               order
               to
               these
               ends
               :
               living
               soberly
               ,
               righteously
               and
               godly
               in
               this
               world
               ;
               and
               in
               the
               patient
               bearing
               of
               all
               afflictions
               ,
               and
               diligent
               serving
               God
               in
               our
               several
               places
               ,
               to
               redeem
               our
               time
               ,
               and
               prepare
               for
               death
               ,
               and
               wait
               with
               longing
               for
               the
               everlasting
               glory
               ,
               the
               hope
               of
               which
               is
               caused
               in
               us
               by
               faith
               in
               Christ
               ,
               our
               Ransome
               ,
               Reconciler
               ,
               Example
               ,
               Teacher
               ,
               Governour
               and
               Judge
               .
               ]
            
             This
             is
             the
             true
             nature
             of
             the
             Religion
             expressed
             in
             the
             Gospel
             ,
             and
             impressed
             on
             the
             souls
             of
             sanctified
             men
             .
             By
             this
             effect
             ,
             I
             know
             that
             Christ
             is
             the
             Saviour
             of
             the
             world
             ,
             and
             no
             deceiver
             ,
             as
             I
             know
             a
             man
             to
             be
             a
             true
             Physician
             and
             no
             deceiver
             ,
             when
             I
             see
             him
             ordinarily
             and
             throughly
             perform
             the
             cures
             which
             he
             undertaketh
             .
             He
             saveth
             us
             actually
             from
             the
             power
             of
             our
             sins
             ,
             and
             bringeth
             up
             our
             hearts
             to
             God
             ,
             and
             therefore
             we
             may
             boldly
             say
             ,
             He
             is
             our
             Saviour
             :
             This
             witness
             through
             his
             mercy
             I
             have
             in
             my self
             ,
             and
             is
             alway
             with
             me
             ,
             and
             in
             those
             whom
             I
             converse
             with
             round
             
             about
             me
             .
             I
             have
             also
             upon
             just
             enquiry
             found
             ,
             that
             the
             witnesses
             of
             Christ's
             Resurrection
             and
             Miracles
             have
             delivered
             us
             their
             testimony
             with
             a
             three-fold
             evidence
             :
             1.
             
             The
             evidence
             of
             just
             credibility
             to
             a
             
               humane
               belief
            
             .
             2.
             
             The
             evidence
             of
             
               natural
               certainty
            
             in
             the
             natural
             impossibilities
             of
             deceit
             .
             3.
             
             The
             evidence
             of
             
               supernatural
               divine
            
             attestation
             ,
             in
             ,
             1.
             
             The
             Image
             of
             God
             on
             their
             hearts
             and
             doctrine
             :
             2.
             
             Their
             miracles
             :
             and
             ,
             3.
             
             Their
             sanctifying
             success
             .
             And
             I
             have
             found
             that
             the
             witnesses
             of
             the
             Miracles
             of
             the
             Apostles
             themselves
             ,
             have
             also
             given
             us
             the
             same
             
               three
               degrees
            
             of
             proof
             of
             the
             Verity
             of
             their
             testimony
             ;
             though
             Miracles
             continue
             not
             now
             as
             then
             .
             And
             I
             have
             look'd
             round
             about
             me
             in
             the
             world
             ,
             as
             diligently
             and
             impartially
             as
             I
             could
             ,
             to
             see
             whether
             Christ
             ,
             and
             the
             way
             which
             he
             hath
             prescribed
             us
             ,
             have
             any
             competitor
             which
             may
             make
             it
             difficult
             ,
             to
             resolve
             which
             to
             prefer
             and
             follow
             .
             And
             as
             I
             have
             found
             that
             none
             but
             GOD
             alone
             hath
             absolute
             Dominion
             and
             Sovereignty
             over
             us
             ,
             and
             is
             our
             chief
             Benefactor
             ,
             nor
             fit
             to
             be
             our
             felicity
             and
             ultimate
             end
             ;
             so
             I
             have
             found
             ,
             that
             there
             is
             no
             one
             so
             fit
             to
             be
             taken
             for
             our
             Mediator
             and
             the
             Way
             to
             God
             ,
             as
             Jesus
             Christ
             :
             none
             else
             that
             hath
             a
             natural
             aptitude
             ,
             none
             else
             among
             men
             that
             is
             perfect
             without
             sin
             ,
             that
             hath
             conquered
             Satan
             ,
             the
             world
             and
             death
             ;
             that
             is
             a
             Messenger
             from
             Heaven
             so
             infallible
             and
             sure
             ;
             whose
             Doctrine
             and
             Life
             is
             suited
             to
             our
             case
             :
             none
             else
             that
             is
             become
             a
             Sacrifice
             for
             our
             sins
             ,
             and
             hath
             risen
             from
             the
             dead
             ,
             and
             ascended
             into
             Glory
             ,
             and
             doth
             govern
             and
             preserve
             us
             ,
             and
             will
             judge
             the
             world
             ,
             and
             hath
             power
             to
             give
             the
             holy
             Ghost
             ,
             both
             for
             Gifts
             and
             Graces
             ,
             nor
             that
             actually
             giveth
             it
             to
             the
             sanctifying
             of
             all
             his
             sincere
             followers
             ;
             none
             else
             that
             hath
             such
             a
             Church
             and
             Kingdom
             ,
             contemning
             the
             world
             ,
             and
             contemned
             by
             the
             world
             ,
             and
             so
             truly
             fitted
             to
             the
             pleasing
             of
             God
             ,
             and
             the
             future
             fruition
             of
             him
             in
             Glory
             .
             I
             see
             that
             Judaism
             is
             but
             the
             porch
             of
             Christianity
             ;
             and
             if
             Christ
             had
             not
             confirmed
             the
             verity
             of
             the
             Old
             Testament
             to
             me
             ,
             I
             should
             have
             found
             the
             difficulty
             of
             believing
             it
             much
             greater
             .
             And
             as
             for
             Mahometanism
             ,
             besides
             the
             common
             truths
             which
             it
             retaineth
             ,
             (
             of
             the
             Unity
             of
             the
             Godhead
             ,
             the
             Verity
             of
             Christ
             ,
             and
             the
             Life
             to
             come
             ,
             &c.
             )
             there
             is
             nothing
             else
             which
             at
             all
             inviteth
             my
             understanding
             .
             And
             as
             for
             Heathenism
             ,
             
             the
             case
             that
             it
             hath
             brought
             the
             miserable
             world
             into
             ,
             is
             much
             to
             be
             pitied
             and
             deplored
             :
             
             Much
             precious
             truth
             is
             revealed
             to
             us
             by
             Nature
             ;
             but
             experience
             telleth
             us
             of
             the
             need
             of
             more
             :
             and
             Christianity
             hath
             all
             which
             Nature
             teacheth
             ,
             with
             a
             great
             deal
             more
             .
             So
             that
             Christianity
             hath
             no
             considerable
             competitor
             .
          
           
             And
             as
             for
             worldly
             wealth
             and
             honour
             ,
             superiority
             and
             command
             of
             others
             ,
             the
             favour
             ,
             applause
             and
             praise
             of
             great
             ones
             ,
             or
             of
             the
             multitude
             ,
             voluptuousness
             ,
             and
             fleshly
             delights
             ,
             &c.
             ease
             ,
             long
             life
             ,
             or
             any
             accommodations
             of
             the
             flesh
             ,
             yea
             ,
             learning
             it self
             ,
             as
             it
             is
             but
             the
             pleasing
             of
             the
             fancy
             in
             the
             knowledge
             of
             unnecessary
             things
             ;
             all
             these
             I
             have
             perused
             ,
             and
             found
             them
             to
             be
             deceit
             and
             trouble
             :
             a
             glimpse
             of
             heaven
             ,
             a
             taste
             of
             the
             love
             of
             God
             in
             Christ
             ,
             yea
             ,
             a
             fervent
             desire
             after
             God
             ,
             yea
             ,
             a
             penitent
             tear
             ,
             is
             better
             than
             them
             all
             ,
             and
             yieldeth
             a
             delight
             which
             leaveth
             a
             better
             taste
             behind
             it
             ,
             and
             which
             my
             Reason
             more
             approveth
             in
             the
             review
             :
             and
             the
             vanity
             of
             all
             inferiour
             pleasures
             appeareth
             to
             me
             in
             the
             common
             effects
             :
             they
             distract
             and
             corrupt
             the
             minds
             of
             those
             that
             have
             the
             greatest
             measure
             of
             them
             ,
             and
             make
             them
             the
             calamity
             of
             their
             times
             ,
             the
             furious
             afflicters
             of
             the
             upright
             ,
             and
             the
             pity
             of
             all
             sober
             standers-by
             ,
             who
             see
             them
             turn
             the
             world
             into
             a
             Bedlam
             :
             and
             how
             all
             their
             honour
             ,
             wealth
             and
             sport
             will
             leave
             them
             at
             a
             dying
             hour
             ,
             and
             with
             what
             dejected
             minds
             unwelcome
             death
             will
             be
             entertain'd
             by
             them
             ,
             and
             with
             what
             sad
             reviews
             they
             will
             look
             back
             upon
             all
             their
             lives
             ,
             and
             in
             what
             sordid
             dust
             and
             darkness
             they
             must
             leave
             the
             rotting
             flesh
             ,
             when
             their
             souls
             are
             gone
             to
             receive
             their
             doom
             ,
             before
             the
             Judge
             of
             all
             the
             world
             .
             All
             these
             are
             things
             which
             were
             past
             all
             doubt
             with
             me
             ,
             since
             I
             had
             any
             solid
             use
             of
             reason
             ,
             and
             things
             which
             are
             still
             before
             my
             eyes
             .
          
           
             
               Wherefore
               ,
               my
               God
               ,
               I
               look
               to
               Thee
               ,
               I
               come
               to
               Thee
               ,
               to
               Thee
               alone
               !
               No
               man
               ,
               no
               worldly
               creature
               Made
               me
               ;
               none
               of
               them
               did
               Redeem
               me
               ;
               none
               of
               them
               did
               Renew
               my
               soul
               ,
               none
               of
               them
               will
               justifie
               me
               at
               thy
               Bar
               ,
               nor
               forgive
               my
               sin
               ,
               nor
               save
               me
               from
               thy
               penal
               Justice
               :
               none
               of
               them
               will
               be
               a
               full
               or
               a
               perpetual
               felicity
               or
               portion
               for
               my
               soul
               .
               I
               am
               not
               a
               stranger
               to
               their
               promises
               and
               performances
               :
               I
               have
               trusted
               them
               too
               far
               ,
               and
               followed
               them
               
               too
               long
               !
               O
               that
               it
               had
               been
               less
               ,
               (
               though
               I
               must
               thankfully
               acknowledge
               ,
               that
               Mercy
               did
               early
               shew
               me
               their
               deceit
               ,
               and
               turn
               my
               enquiring
               thoughts
               to
               thee
               :
               )
               to
               thee
               I
               resign
               my self
               ,
               for
               I
               am
               
                 thine
                 own
              
               !
               to
               thee
               I
               subject
               all
               the
               powers
               of
               my
               soul
               and
               body
               ,
               for
               thou
               art
               my
               Rightful
               Sovereign
               Governour
               :
               from
               thee
               I
               thankfully
               accept
               of
               all
               the
               benefits
               and
               comforts
               of
               my
               life
               :
               
               in
               thee
               I
               expect
               my
               true
               felicity
               and
               content
               :
               to
               know
               thee
               ,
               and
               love
               thee
               ,
               and
               delight
               in
               thee
               ,
               must
               be
               my
               blessedness
               ,
               or
               I
               must
               have
               none
               .
               The
               little
               tastes
               of
               this
               sweetness
               which
               my
               thirsty
               soul
               hath
               had
               ,
               do
               tell
               me
               that
               there
               is
               no
               other
               real
               joy
               .
               I
               feel
               that
               thou
               hast
               made
               my
               mind
               to
               
                 know
                 thee
              
               ,
               and
               I
               feel
               thou
               hast
               made
               my
               heart
               to
               love
               thee
               ,
               my
               tongue
               to
               praise
               thee
               ,
               and
               all
               that
               I
               am
               and
               have
               to
               serve
               thee
               !
               And
               even
               in
               the
               panting
               languishing
               desires
               and
               motions
               of
               my
               soul
               ,
               I
               find
               that
               thou
               ,
               and
               only
               thou
               ,
               art
               its
               resting
               place
               :
               and
               though
               Love
               do
               now
               but
               search
               ,
               and
               pray
               ,
               and
               cry
               ,
               and
               weep
               ,
               and
               is
               reaching
               upward
               ,
               but
               cannot
               reach
               ,
               the
               glorious
               light
               ,
               the
               blessed
               knowledge
               ,
               the
               perfect
               love
               ,
               for
               which
               it
               longeth
               ;
               yet
               by
               its
               eye
               ,
               its
               aim
               ,
               its
               motions
               ,
               its
               moans
               ,
               its
               groans
               ,
               I
               know
               its
               meaning
               ,
               where
               it
               would
               be
               ,
               and
               I
               know
               its
               end
               .
               My
               displaced
               soul
               will
               never
               be
               well
               ,
               till
               it
               come
               near
               to
               thee
               ,
               till
               it
               know
               thee
               better
               ,
               till
               it
               love
               thee
               more
               .
               It
               loves
               it self
               ,
               and
               justifyeth
               that
               self
               love
               ,
               when
               it
               can
               love
               thee
               :
               it
               loaths
               it self
               ,
               and
               is
               weary
               of
               it self
               as
               a
               lifeless
               burden
               ,
               when
               it
               feels
               no
               pantings
               after
               thee
               .
               Wert
               thou
               to
               be
               found
               in
               the
               most
               solitary
               desart
               ,
               it
               would
               seek
               thee
               ;
               or
               in
               the
               uttermost
               parts
               of
               the
               earth
               ,
               it
               would
               make
               after
               thee
               :
               thy
               presence
               makes
               a
               croud
               ,
               a
               Church
               :
               thy
               converse
               maketh
               a
               closet
               ,
               or
               solitary
               wood
               or
               field
               ,
               to
               be
               kin
               to
               the
               Angelical
               Chore.
               The
               creature
               were
               dead
               ,
               if
               thou
               wert
               not
               its
               life
               ;
               and
               ugly
               ,
               if
               thou
               wert
               not
               its
               beauty
               ;
               and
               insignificant
               ,
               if
               thou
               wert
               not
               its
               sense
               .
               The
               soul
               is
               deformed
               ,
               which
               is
               without
               thine
               Image
               ;
               and
               lifeless
               ,
               which
               liveth
               not
               in
               love
               to
               thee
               ,
               if
               love
               be
               not
               its
               pulse
               ,
               and
               prayer
               ,
               and
               praise
               ,
               its
               constant
               breath
               :
               the
               Mind
               is
               unlearned
               which
               readeth
               not
               thy
               Name
               on
               all
               the
               world
               ,
               and
               seeth
               not
               
                 HOLINESS
                 TO
                 THE
                 LORD
              
               engraven
               upon
               the
               face
               of
               every
               creature
               .
               He
               doteth
               that
               doubteth
               of
               thy
               Being
               or
               Perfections
               ,
               and
               he
               dreameth
               who
               doth
               
               not
               live
               to
               thee
               .
               O
               let
               me
               have
               no
               other
               portion
               !
               no
               reason
               ,
               no
               love
               ,
               no
               life
               ,
               but
               what
               is
               devoted
               to
               thee
               ,
               employed
               on
               thee
               ,
               and
               for
               thee
               here
               ,
               and
               shall
               be
               perfected
               in
               thee
               ,
               the
               only
               perfect
               final
               object
               ,
               for
               evermore
               .
               Upon
               the
               holy
               Altar
               erected
               by
               thy
               Son
               ,
               and
               by
               his
               hands
               ,
               and
               his
               Mediation
               ,
               I
               humbly
               devote
               and
               offer
               thee
               
                 THIS
                 HEART
              
               :
               O
               that
               I
               could
               say
               with
               greater
               feeling
               ,
               
                 This
                 flaming
                 ,
                 loving
                 ,
                 longing
                 ,
                 Heart
              
               !
               But
               the
               sacred
               fire
               which
               must
               kindle
               on
               my
               sacrifice
               ,
               must
               come
               from
               thee
               ;
               it
               will
               not
               else
               ascend
               unto
               thee
               :
               let
               it
               consume
               this
               dross
               ,
               so
               the
               nobler
               part
               may
               know
               its
               home
               .
               All
               that
               I
               can
               say
               to
               commend
               it
               to
               thine
               acceptance
               ,
               is
               ,
               that
               I
               hope
               it
               's
               wash'd
               in
               precious
               bloud
               ,
               and
               that
               there
               is
               something
               in
               it
               that
               is
               thine
               own
               ;
               it
               still
               looketh
               towards
               thee
               ,
               and
               groaneth
               to
               thee
               ,
               and
               followeth
               after
               thee
               ,
               and
               will
               be
               content
               with
               gold
               ,
               and
               mirth
               ,
               and
               honour
               ,
               and
               such
               inferiour
               fooleries
               no
               more
               :
               it
               lieth
               at
               thy
               doors
               ,
               and
               will
               be
               entertain'd
               or
               perish
               .
               Though
               alass
               ,
               it
               loves
               thee
               not
               as
               it
               would
               ,
               I
               boldly
               say
               ,
               it
               longs
               to
               love
               thee
               ,
               it
               loves
               to
               love
               thee
               ;
               it
               seeks
               ,
               it
               craves
               no
               greater
               blessedness
               than
               perfect
               endless
               mutual
               love
               :
               it
               is
               vowed
               to
               thee
               ,
               even
               to
               thee
               alone
               ;
               and
               will
               never
               take
               up
               with
               shadows
               more
               ,
               but
               is
               resolved
               to
               lie
               down
               in
               sorrow
               and
               despair
               ,
               if
               thou
               wilt
               not
               be
               its
               REST
               and
               JOY
               .
               It
               hateth
               it self
               for
               loving
               thee
               no
               more
               ;
               accounting
               no
               want
               ,
               deformity
               ,
               shame
               or
               pain
               so
               great
               and
               grievous
               a
               calamity
               .
            
             
               For
               thee
               the
               Glorious
               Blessed
               GOD
               ,
               it
               is
               that
               I
               come
               to
               
                 Jesus
                 Christ
              
               .
               If
               he
               did
               not
               reconcile
               my
               guilty
               soul
               to
               thee
               ;
               and
               did
               not
               teach
               it
               the
               heavenly
               art
               and
               work
               of
               Love
               ,
               by
               the
               sweet
               communications
               of
               thy
               love
               ,
               he
               could
               be
               no
               Saviour
               for
               me
               .
               Thou
               art
               my
               only
               ultimate
               end
               ;
               it
               is
               only
               a
               guide
               and
               way
               to
               thee
               that
               my
               anxious
               soul
               hath
               so
               much
               studied
               :
               and
               none
               can
               teach
               me
               rightly
               to
               know
               thee
               ,
               and
               to
               love
               thee
               ,
               and
               to
               live
               to
               thee
               ,
               but
               thy self
               :
               it
               must
               be
               a
               Teacher
               sent
               from
               thee
               ,
               that
               must
               conduct
               me
               to
               thee
               .
               I
               have
               long
               looked
               round
               about
               me
               in
               the
               world
               ,
               to
               see
               if
               there
               were
               a
               more
               lucid
               Region
               ,
               from
               whence
               thy
               will
               and
               glory
               might
               be
               better
               seen
               ,
               than
               that
               in
               which
               my
               lot
               is
               fallen
               :
               But
               no
               Traveller
               that
               I
               can
               speak
               with
               ,
               no
               Book
               which
               I
               have
               turn'd
               over
               ,
               no
               Creature
               which
               I
               
               can
               see
               ,
               doth
               tell
               me
               more
               than
               Jesus
               Christ
               .
               I
               can
               find
               no
               way
               so
               suitable
               to
               my
               soul
               ,
               no
               medicine
               so
               fitted
               to
               my
               misery
               ,
               no
               bellows
               so
               fit
               to
               kindle
               love
               ,
               as
               faith
               in
               Christ
               ,
               the
               Glass
               and
               Messenger
               of
               thy
               love
               .
               I
               see
               no
               doctrine
               so
               divine
               and
               heavenly
               ,
               as
               bearing
               the
               image
               and
               superscription
               of
               God
               ;
               nor
               any
               so
               fully
               confirmed
               and
               delivered
               by
               the
               attestation
               of
               thy
               own
               Omnipotency
               ;
               nor
               any
               which
               so
               purely
               pleads
               thy
               cause
               ,
               and
               calls
               the
               soul
               from
               self
               and
               vanity
               ,
               and
               condemns
               its
               sin
               and
               purifieth
               it
               ,
               and
               leadeth
               it
               directly
               unto
               thee
               ;
               and
               though
               my
               former
               ignorance
               disabled
               me
               to
               look
               back
               to
               the
               Ages
               past
               ,
               and
               to
               see
               the
               methods
               of
               thy
               providence
               ,
               and
               when
               I
               look
               into
               thy
               Word
               ,
               disabled
               me
               from
               seeing
               the
               beauteous
               methods
               of
               thy
               Truth
               ;
               thou
               hast
               given
               me
               a
               glimpse
               of
               clearer
               light
               ,
               which
               hath
               discovered
               the
               reasons
               and
               methods
               of
               grace
               ,
               which
               I
               then
               discerned
               not
               :
               and
               in
               the
               midst
               of
               my
               most
               hideous
               temptations
               and
               perplexed
               thoughts
               ,
               thou
               kepst
               alive
               the
               root
               of
               faith
               ,
               and
               kepst
               alive
               the
               love
               to
               thee
               and
               unto
               Holiness
               which
               it
               had
               kindled
               .
               Thou
               hast
               mercifully
               given
               me
               the
               witness
               in
               my self
               ;
               not
               an
               
                 unreasonable
                 perswasion
              
               in
               my
               mind
               ,
               but
               that
               
                 renewed
                 nature
              
               ,
               those
               holy
               and
               heavenly
               desires
               and
               delights
               ,
               which
               sure
               can
               come
               from
               none
               but
               thee
               .
               And
               O
               how
               much
               more
               have
               I
               perceived
               in
               many
               of
               thy
               servants
               ,
               than
               in
               my self
               !
               thou
               hast
               cast
               my
               lot
               among
               the
               souls
               whom
               Christ
               hath
               healed
               ,
               I
               have
               daily
               conversed
               with
               those
               whom
               he
               hath
               raised
               from
               the
               dead
               .
               I
               have
               seen
               the
               power
               of
               thy
               Gospel
               upon
               sinners
               :
               All
               the
               love
               that
               ever
               I
               perceived
               kindled
               towards
               thee
               ,
               and
               all
               the
               true
               obedience
               that
               ever
               I
               saw
               performed
               to
               thee
               ,
               hath
               been
               effected
               by
               the
               word
               of
               Jesus
               Christ
               :
               how
               oft
               hath
               his
               Spirit
               helped
               me
               to
               pray
               !
               and
               how
               often
               hast
               thou
               heard
               those
               prayers
               !
               what
               pledges
               hast
               thou
               given
               to
               my
               staggering
               faith
               ,
               in
               the
               words
               which
               prayer
               hath
               procured
               ,
               both
               for
               my self
               and
               many
               others
               ?
               And
               if
               Confidence
               in
               Christ
               be
               yet
               deceit
               ,
               must
               I
               not
               say
               that
               thou
               hast
               deceived
               me
               ?
               who
               I
               know
               canst
               neither
               be
               deceived
               ,
               or
               by
               any
               falshood
               or
               seduction
               deceive
               .
            
             
               On
               thee
               therefore
               ,
               O
               my
               dear
               Redeemer
               ,
               do
               I
               cast
               and
               trust
               this
               sinful
               soul
               !
               with
               Thee
               and
               with
               thy
               
                 holy
                 Spirit
              
               
               I
               renew
               my
               Covenant
               ;
               I
               know
               no
               other
               ;
               I
               have
               no
               other
               ;
               I
               can
               have
               no
               other
               Saviour
               but
               thy self
               :
               To
               thee
               I
               deliver
               up
               this
               soul
               which
               thou
               hast
               redeemed
               ,
               not
               to
               be
               advanced
               to
               the
               wealth
               ,
               and
               honours
               ,
               and
               pleasures
               of
               this
               world
               ;
               but
               to
               be
               delivered
               from
               them
               ,
               and
               to
               be
               healed
               of
               sin
               ,
               and
               brought
               to
               God
               ;
               and
               to
               be
               saved
               from
               this
               present
               evil
               world
               ,
               which
               is
               the
               portion
               of
               the
               ungodly
               and
               unbelievers
               :
               to
               be
               washed
               in
               thy
               Bloud
               ,
               and
               illuminated
               ,
               quickned
               ,
               and
               confirmed
               by
               thy
               SPIRIT
               ;
               and
               conducted
               in
               the
               ways
               of
               holiness
               and
               love
               :
               and
               at
               last
               to
               be
               presented
               justified
               and
               spotless
               to
               the
               Father
               of
               spirits
               ,
               and
               possessed
               of
               the
               glory
               which
               thou
               hast
               promised
               .
               O
               thou
               that
               hast
               prepared
               so
               dear
               a
               medicine
               for
               the
               clensing
               of
               polluted
               guilty
               souls
               ,
               leave
               not
               this
               unworthy
               soul
               in
               its
               guilt
               ,
               or
               in
               its
               pollution
               !
               O
               thou
               that
               knowest
               the
               Father
               ,
               and
               his
               Will
               ,
               and
               art
               nearest
               to
               him
               ,
               and
               most
               beloved
               of
               him
               ,
               cause
               me
               in
               my
               degree
               to
               know
               the
               Father
               ;
               acquaint
               me
               with
               so
               much
               of
               his
               will
               ,
               as
               concerneth
               my
               duty
               ,
               or
               my
               just
               encouragement
               :
               leave
               not
               my
               soul
               to
               groap
               in
               darkness
               ,
               seeing
               thou
               art
               the
               Sun
               and
               Lord
               of
               Light.
               O
               heal
               my
               estranged
               thoughts
               of
               God!
               is
               he
               my
               light
               ,
               and
               life
               ,
               and
               all
               my
               hope
               ?
               and
               must
               I
               dwell
               with
               him
               for
               ever
               ?
               and
               yet
               shall
               I
               know
               him
               no
               better
               than
               thus
               ?
               shall
               I
               learn
               no
               more
               that
               have
               such
               a
               Teacher
               ?
               and
               shall
               I
               get
               no
               nearer
               him
               ,
               while
               I
               have
               a
               Saviour
               and
               a
               Head
               so
               near
               ?
               O
               give
               my
               faith
               a
               clearer
               prospect
               into
               that
               better
               world
               !
               and
               let
               me
               not
               be
               so
               much
               unacquainted
               with
               the
               place
               in
               which
               I
               must
               abide
               for
               ever
               !
               And
               as
               thou
               hast
               prepared
               a
               Heaven
               for
               holy
               souls
               ,
               prepare
               this
               too-unprepared
               soul
               for
               Heaven
               ,
               which
               hath
               not
               long
               to
               stay
               on
               earth
               .
               And
               when
               at
               death
               I
               resign
               it
               into
               thy
               hands
               ,
               receive
               it
               as
               thine
               own
               ,
               and
               finish
               the
               work
               which
               thou
               hast
               begun
               ,
               in
               placing
               it
               among
               the
               blessed
               Spirits
               ,
               who
               are
               filled
               with
               the
               sight
               and
               love
               of
               God.
               I
               trust
               thee
               living
               ;
               let
               me
               trust
               thee
               dying
               ,
               and
               never
               be
               ashamed
               of
               my
               trust
               .
            
             
               And
               unto
               Thee
               ,
               the
               Eternal
               Holy
               Spirit
               ,
               proceeding
               from
               the
               Father
               and
               the
               Son
               ,
               the
               Communicative
               LOVE
               ,
               who
               condescendest
               to
               make
               Perfect
               the
               Elect
               of
               God
               ,
               do
               I
               deliver
               up
               this
               dark
               imperfect
               soul
               ,
               to
               be
               
               further
               renewed
               ,
               confirmed
               and
               perfected
               ,
               according
               to
               the
               holy
               Covenant
               .
               Refuse
               not
               to
               bless
               it
               with
               thine
               indwelling
               and
               operations
               ;
               quicken
               it
               with
               thy
               life
               ;
               irradiate
               it
               by
               thy
               light
               ;
               sanctifie
               it
               by
               thy
               love
               ;
               actuate
               it
               purely
               ,
               powerfully
               and
               constantly
               by
               thy
               holy
               motions
               .
               And
               though
               the
               way
               of
               this
               thy
               sacred
               influx
               be
               beyond
               the
               reach
               of
               humane
               apprehension
               ;
               yet
               let
               me
               know
               the
               reality
               and
               saving
               power
               of
               it
               ,
               by
               the
               happy
               effects
               .
               Thou
               art
               more
               to
               fouls
               ,
               than
               souls
               to
               bodies
               ,
               than
               light
               to
               eyes
               .
               O
               leave
               not
               my
               soul
               as
               a
               carrion
               destitute
               of
               thy
               life
               ;
               nor
               its
               eyes
               as
               useless
               ,
               destitute
               of
               thy
               light
               ;
               nor
               leave
               it
               as
               a
               senseless
               block
               without
               thy
               motion
               .
               The
               remembrance
               of
               what
               I
               was
               without
               thee
               ,
               doth
               make
               me
               fear
               lest
               thou
               shouldest
               with-hold
               thy
               grace
               .
               Alass
               ,
               I
               feel
               ,
               I
               daily
               feel
               that
               I
               am
               dead
               to
               all
               good
               ,
               and
               all
               that
               's
               good
               is
               dead
               to
               me
               ,
               if
               thou
               be
               not
               the
               life
               of
               all
               .
               Teachings
               and
               reproofs
               ,
               mercies
               and
               corrections
               ,
               yea
               ,
               the
               Gospel
               it self
               ,
               and
               all
               the
               liveliest
               Books
               and
               Sermons
               ,
               are
               dead
               to
               me
               ,
               because
               I
               am
               dead
               to
               them
               :
               yea
               ,
               God
               is
               as
               no
               God
               to
               me
               ,
               and
               Heaven
               as
               no
               Heaven
               ,
               and
               Christ
               as
               no
               Christ
               ,
               and
               the
               clearest
               evidences
               of
               Scripture
               verity
               are
               as
               no
               proofs
               at
               all
               ,
               if
               thou
               represent
               them
               not
               with
               light
               and
               power
               to
               my
               soul
               :
               Even
               as
               all
               the
               glory
               of
               the
               world
               is
               as
               nothing
               to
               me
               ,
               without
               the
               light
               by
               which
               it
               's
               seen
               .
               O
               thou
               that
               hast
               begun
               ,
               and
               given
               me
               those
               heavenly
               intimations
               and
               desires
               ,
               which
               flesh
               and
               bloud
               could
               never
               give
               me
               ,
               suffer
               not
               my
               folly
               to
               quench
               these
               sparks
               ,
               nor
               this
               bruitish
               flesh
               to
               prevail
               against
               thee
               ,
               nor
               the
               powers
               of
               hell
               to
               stifle
               and
               kill
               such
               a
               heavenly
               seed
               .
               O
               pardon
               that
               folly
               and
               wilfulness
               ,
               which
               hath
               too
               often
               ,
               too
               obdurately
               and
               too
               unthankfully
               striven
               against
               thy
               grace
               ;
               and
               depart
               not
               from
               an
               unkind
               and
               sinful
               soul
               !
               I
               remember
               with
               grief
               and
               shame
               ,
               how
               I
               wilfully
               bore
               down
               thy
               motions
               ;
               punish
               it
               not
               with
               desertion
               ,
               and
               give
               me
               not
               over
               to
               my self
               .
               Art
               thou
               not
               in
               Covenant
               with
               me
               ,
               as
               my
               Sanctifier
               ,
               and
               Confirmer
               ,
               and
               Comforter
               ?
               I
               never
               undertook
               to
               do
               these
               things
               for
               my self
               ;
               but
               I
               consent
               that
               thou
               shouldest
               work
               them
               on
               me
               .
               As
               thou
               art
               the
               Agent
               and
               Advocate
               of
               Jesus
               my
               Lord
               ,
               O
               plead
               his
               cause
               
               effectually
               in
               my
               soul
               ,
               against
               the
               suggestions
               of
               Satan
               and
               my
               unbelief
               ;
               and
               finish
               his
               healing
               saving
               work
               ;
               and
               let
               not
               the
               flesh
               or
               world
               prevail
               .
               Be
               in
               me
               the
               resident
               witness
               of
               my
               Lord
               ,
               the
               Author
               of
               my
               Prayers
               ,
               the
               Spirit
               of
               Adoption
               ,
               the
               Seal
               of
               God
               ,
               and
               the
               earnest
               of
               mine
               inheritance
               .
               Let
               not
               my
               nights
               be
               so
               long
               ,
               and
               my
               days
               so
               short
               ,
               nor
               sin
               eclipse
               those
               beams
               ,
               which
               have
               often
               illuminated
               my
               soul
               .
               Without
               thee
               ,
               Books
               are
               senseless
               scrawls
               ,
               studies
               are
               dreams
               ,
               learning
               is
               a
               glow-worm
               ,
               and
               wit
               is
               but
               wantonness
               ,
               impertinency
               and
               folly
               .
               Transcribe
               those
               sacred
               precepts
               on
               my
               heart
               ,
               which
               by
               thy
               dictates
               and
               inspirations
               are
               recorded
               in
               thy
               holy
               word
               .
               I
               refuse
               not
               thy
               help
               for
               tears
               and
               groans
               :
               but
               O
               shed
               abroad
               that
               love
               upon
               my
               heart
               ,
               which
               may
               keep
               it
               in
               a
               continual
               life
               of
               love
               .
               And
               teach
               me
               the
               work
               which
               I
               must
               do
               in
               Heaven
               :
               refresh
               my
               soul
               with
               the
               delights
               of
               holiness
               ,
               and
               the
               joys
               which
               arise
               from
               the
               believing
               hopes
               of
               the
               everlasting
               Joys
               :
               Exercise
               my
               heart
               and
               tongue
               in
               the
               holy
               praises
               of
               my
               Lord.
               Strengthen
               me
               in
               sufferings
               ;
               and
               conquer
               the
               terrors
               of
               death
               and
               hell
               .
               Make
               me
               the
               more
               heavenly
               ,
               by
               how
               much
               the
               faster
               I
               am
               hastening
               to
               heaven
               :
               and
               let
               my
               last
               thoughts
               ,
               words
               and
               works
               on
               earth
               ,
               be
               likest
               to
               those
               which
               shall
               be
               my
               first
               in
               the
               state
               of
               glorious
               immortality
               ;
               where
               the
               Kingdom
               is
               delivered
               up
               to
               the
               Father
               ,
               and
               GOD
               will
               for
               ever
               be
               All
               ,
               and
               
                 In
                 all
              
               :
               of
               whom
               ,
               and
               through
               whom
               ,
               and
               to
               whom
               are
               all
               things
               ,
               To
               whom
               be
               glory
               for
               ever
               .
               Amen
               .
            
          
        
         
           
           
             CHAP.
             XIII
             .
             Consectaries
             :
             
             1.
             
             What
             Party
             of
             Christians
             should
             we
             joyn
             with
             ,
             or
             be
             of
             ,
             seeing
             they
             are
             divided
             into
             so
             many
             Sects
             ?
          
           
             
             
               I
               Shall
               briefly
               dispatch
               the
               Answer
               of
               this
               Question
               in
               these
               following
               Propositions
               .
            
          
           
             §
             .
             1.
             
             GODLYNESS
             and
             CHRISTIANITY
             is
             our
             only
             Religion
             ;
             and
             if
             any
             party
             have
             any
             other
             ,
             we
             must
             renounce
             it
             .
          
           
             
             §
             .
             2.
             
             The
             Church
             of
             Christ
             being
             his
             Body
             is
             but
             One
             ,
             and
             hath
             many
             Parts
             ,
             but
             should
             have
             no
             Parties
             ;
             but
             Vnity
             and
             Concord
             without
             Division
             .
          
           
             
             §
             .
             3.
             
             Therefore
             no
             Christian
             must
             be
             of
             a
             Party
             or
             Sect
             as
             such
             ,
             that
             is
             ,
             as
             dividing
             it self
             from
             the
             rest
             ,
             causing
             schisme
             ,
             or
             contention
             in
             the
             Body
             ;
             or
             making
             a
             rent
             unnecessarily
             in
             any
             particular
             Church
             ,
             which
             is
             a
             part
             .
          
           
             
             §
             .
             4.
             
             But
             when
             Parties
             and
             Sects
             do
             trouble
             the
             Church
             ,
             we
             must
             still
             hold
             to
             our
             
               meer
               Christianity
            
             ,
             and
             desire
             to
             be
             called
             by
             no
             other
             name
             ,
             than
             Christians
             (
             with
             the
             Epithets
             of
             sincerity
             )
             :
             And
             if
             men
             will
             put
             the
             name
             of
             a
             Party
             or
             Sect
             upon
             us
             ,
             for
             holding
             to
             
               Christianity
               only
            
             ,
             against
             all
             corrupting
             Sects
             ,
             we
             must
             hold
             on
             our
             way
             ,
             and
             bear
             their
             obloquy
             .
          
           
             
             §
             .
             5.
             
             What
             CHRISTIANITY
             is
             may
             be
             known
             ,
             1.
             
             Most
             summarily
             in
             the
             Baptismal
             Covenant
             ,
             in
             which
             we
             are
             by
             solemnization
             made
             Christians
             ,
             in
             which
             renouncing
             the
             Flesh
             ,
             the
             World
             and
             the
             Devil
             ,
             we
             give
             up
             our selves
             devotedly
             to
             God
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             as
             our
             Creator
             ,
             Redeemer
             and
             Sanctifyer
             .
             2.
             
             By
             the
             ancient
             summary
             Rules
             of
             Faith
             ,
             Hope
             and
             Charity
             ,
             the
             Creed
             ,
             the
             Lords
             Prayer
             and
             the
             Decalogue
             .
             3.
             
             Integrally
             in
             the
             sacred
             Scriptures
             ,
             which
             are
             the
             Records
             of
             the
             Doctrine
             of
             Christ
             and
             the
             Holy
             Spirit
             .
          
           
             
             §
             .
             6.
             
             But
             there
             are
             many
             circumstances
             of
             Religious
             Worship
             ,
             which
             Scripture
             doth
             not
             particularly
             determine
             of
             ,
             but
             only
             give
             general
             Rules
             for
             the
             determination
             of
             them
             ,
             (
             as
             what
             Chapter
             
             shall
             be
             read
             ,
             what
             Text
             preached
             on
             ,
             what
             Translation
             used
             ,
             what
             Meeter
             or
             Tune
             of
             Psalms
             ,
             what
             time
             ,
             what
             place
             ,
             what
             Seat
             or
             Pulpit
             ,
             or
             Cup
             or
             other
             Vtensils
             ,
             what
             Vesture
             ,
             gesture
             ,
             &c.
             whether
             we
             shall
             use
             Notes
             for
             memory
             in
             preaching
             ?
             what
             method
             we
             shall
             preach
             in
             ?
             whether
             we
             shall
             pray
             in
             the
             same
             words
             often
             ,
             or
             in
             various
             ;
             with
             a
             book
             ,
             or
             without
             ;
             with
             many
             other
             )
             .
             In
             all
             which
             the
             People
             must
             have
             an
             obediential
             respect
             to
             the
             conduct
             of
             the
             lawfull
             Pastors
             of
             the
             Churches
             .
          
           
             §
             .
             7.
             
             Differing
             opinions
             or
             practices
             about
             things
             indifferent
             ,
             
             no
             nor
             about
             the
             meer
             integrals
             of
             Religion
             ,
             which
             are
             not
             Essentials
             ,
             do
             not
             make
             men
             of
             different
             Religions
             or
             Churches
             (
             universally
             considered
             .
             )
          
           
             §
             .
             8.
             
             Nothing
             will
             warrant
             us
             to
             separate
             from
             a
             Church
             as
             no
             Church
             ,
             but
             the
             want
             of
             something
             Essential
             to
             a
             Church
             .
          
           
             §
             .
             9.
             
             
             The
             Essential
             or
             Constitutive
             parts
             of
             the
             Church
             Catholick
             (
             or
             Vniversal
             )
             are
             Christ
             the
             Head
             ,
             and
             all
             Christians
             as
             the
             Members
             .
          
           
             §
             .
             10.
             
             All
             sincere
             and
             
               sanctified
               Christians
            
             are
             the
             members
             of
             the
             Church
             mystical
             ,
             invisible
             ,
             or
             regenerate
             :
             And
             all
             Professors
             of
             sincere
             Christianity
             ,
             that
             is
             ,
             all
             Baptized
             persons
             ,
             not
             apostatised
             nor
             excommunicate
             ,
             are
             the
             members
             of
             the
             Church
             visible
             ;
             which
             is
             integrated
             of
             the
             particular
             Churches
             .
          
           
             §
             .
             11.
             
             It
             is
             essential
             to
             particular
             political
             Churches
             ,
             
             that
             they
             be
             constituted
             of
             true
             Bishops
             or
             Pastors
             ,
             and
             of
             flocks
             of
             baptised
             or
             professed
             Christians
             :
             Vnited
             in
             these
             Relations
             ,
             for
             holy
             communion
             in
             the
             worshipping
             of
             God
             ,
             and
             the
             promoting
             of
             the
             salvation
             of
             the
             several
             members
             .
          
           
             §
             .
             12.
             
             It
             is
             essential
             to
             a
             true
             Bishop
             or
             Pastor
             of
             the
             Church
             ,
             
             to
             be
             in
             Office
             ,
             (
             that
             is
             ,
             in
             Authority
             and
             Obligation
             )
             appointed
             by
             Christ
             in
             subordination
             to
             him
             in
             the
             three
             parts
             of
             his
             Offices
             ,
             Prophetical
             ,
             Priestly
             and
             Kingly
             :
             That
             is
             ,
             to
             teach
             the
             people
             ;
             to
             stand
             between
             them
             and
             God
             in
             Worship
             ;
             and
             to
             guide
             or
             or
             govern
             them
             by
             the
             Paternal
             exercise
             of
             the
             Keyes
             of
             his
             Church
             .
          
           
             §
             .
             13.
             
             He
             that
             doth
             not
             nullifie
             or
             unchurch
             a
             Church
             ,
             may
             lawfully
             remove
             from
             one
             Church
             to
             another
             ,
             and
             make
             choice
             of
             the
             best
             and
             purest
             ,
             or
             that
             which
             is
             most
             suited
             to
             his
             own
             Edification
             ,
             if
             he
             be
             a
             Free-man
             .
          
           
           
             
             §
             .
             14.
             
             But
             in
             case
             of
             such
             choice
             or
             personal
             removal
             ,
             the
             Interest
             of
             the
             whole
             Church
             ,
             or
             of
             Religion
             in
             common
             ,
             must
             be
             first
             taken
             into
             consideration
             ,
             by
             him
             that
             would
             rightly
             judge
             of
             the
             lawfulness
             of
             the
             fact
             .
          
           
             §
             .
             15.
             
             If
             a
             Church
             which
             in
             all
             other
             respects
             is
             purest
             and
             best
             ,
             will
             impose
             any
             sin
             upon
             all
             that
             will
             have
             local
             communion
             with
             it
             ,
             
             though
             we
             must
             not
             separate
             from
             that
             Church
             as
             no
             Church
             ,
             yet
             must
             we
             not
             commit
             that
             sin
             ,
             but
             patiently
             suffer
             them
             to
             exclude
             us
             from
             their
             communion
             .
          
           
             §
             .
             16.
             
             True
             Heresie
             ,
             (
             that
             is
             ,
             an
             Error
             contradictory
             to
             an
             essential
             Article
             of
             the
             Christian
             Faith
             )
             if
             it
             be
             seriously
             and
             really
             held
             ,
             
             so
             that
             the
             contrary
             truth
             
               is
               not
            
             held
             seriously
             and
             really
             ,
             doth
             nullifie
             the
             Christianity
             of
             him
             that
             holdeth
             it
             ,
             and
             the
             Church-state
             of
             that
             Congregation
             which
             so
             professeth
             it
             .
             But
             so
             doth
             not
             that
             fundamental
             Error
             which
             is
             held
             but
             in
             words
             through
             ignorance
             ,
             thinking
             it
             may
             consist
             with
             the
             contrary
             truth
             ,
             while
             that
             truth
             is
             not
             denyed
             ,
             but
             held
             
               majore
               fide
            
             ;
             
             so
             that
             we
             have
             reason
             to
             believe
             that
             if
             they
             did
             discern
             the
             contradiction
             ,
             they
             would
             rather
             forsake
             the
             error
             than
             the
             truth
             .
          
           
             
               But
               of
               this
               more
               elsewhere
            
             .
          
        
         
           
             CHAP.
             XIV
             .
             
               Consectary
               II.
            
             
             Of
             the
             true
             Interest
             of
             Christ
             ,
             and
             his
             Church
             ,
             and
             the
             Souls
             of
             Men
             :
             Of
             the
             means
             to
             promote
             it
             ;
             and
             its
             Enemies
             and
             Impediments
             in
             the
             World.
             
          
           
             
               SO
               great
               and
               common
               is
               the
               Enmity
               against
               Christianity
               in
               the
               World
               ,
               yea
               ,
               against
               the
               life
               and
               reality
               of
               it
               in
               all
               the
               Hypocrites
               of
               the
               Visible
               Church
               ,
               that
               the
               guilty
               will
               not
               bear
               the
               detection
               of
               their
               guilt
               ;
               And
               therefore
               the
               Reader
               must
               excuse
               me
               for
               passing
               over
               the
               one
               half
               of
               that
               
               which
               should
               be
               said
               upon
               this
               subject
               ,
               because
               they
               that
               need
               it
               cannot
               suffer
               it
               .
            
          
           
             §
             .
             1.
             
             
             Every
             true
             Christian
             preferreth
             the
             Interest
             of
             Christ
             and
             of
             Religion
             ,
             before
             all
             worldly
             Interest
             of
             his
             own
             ,
             or
             any
             others
             .
          
           
             
               For
               he
               that
               setteth
               himself
               or
               any
               thing
               above
               his
            
             God
             ,
             
               hath
               indeed
            
             no
             God
             :
             
               For
               if
               he
               be
               not
            
             Maximus
             ,
             Sapientissimus
             ,
             Optimus
             ,
             
               Greatest
               ,
               Wisest
               and
               Best
               ,
               he
               is
               not
               God
               :
               And
               if
               he
               be
               not
               really
            
             taken
             
               as
               such
               ,
               he
               is
               not
               taken
               for
               their
               God.
               And
               he
               that
               hath
               no
               God
               ,
               hath
               no
               Religion
               .
               And
               he
               that
               hath
               no
               Religion
               is
               no
               Christian
               :
               And
               if
               he
            
             call
             
               himself
               a
               Christian
               ,
               he
               is
               an
               Hypocrite
               .
            
          
           
             §
             .
             2.
             
             
             Though
             we
             must
             preferre
             the
             Interest
             of
             Christ
             and
             the
             Church
             above
             the
             Interest
             of
             our
             Souls
             :
             yet
             must
             we
             never
             set
             them
             in
             competition
             or
             opposition
             ,
             but
             in
             a
             due
             conjunction
             ,
             though
             not
             in
             an
             equality
             .
          
           
             
               I
               adde
               this
               to
               warn
               men
               of
               some
               common
               dangerous
               errors
               in
               this
               point
               :
               some
               think
               that
               if
               they
               do
               but
               feel
               themselves
               more
               moved
               with
               another
               Ministers
               preaching
               ,
               or
               more
               edified
               with
               another
               way
               of
               Discipline
               ,
               they
               may
               presently
               withdraw
               themselves
               to
               that
               Minister
               or
               Discipline
               ,
               without
               regard
               to
               the
               Unity
               and
               good
               of
               the
               Church
               where
               they
               are
               ,
               or
               whatever
               publick
               evil
               follow
               it
               .
               Whereas
               he
               that
               seemeth
               to
               deny
               even
               to
               his
               Soul
               some
               present
               edification
               for
               the
               publick
               good
               ,
               shall
               finde
               that
               even
               this
               will
               turn
               to
               his
               greater
               edification
               .
            
          
           
             
               And
               some
               ,
               on
               the
               contrary
               extream
               ,
               have
               got
               a
               conceit
               that
               till
               they
               can
               finde
               that
               they
               can
               be
               content
               to
            
             be
             damned
             for
             Christ
             ,
             
               if
               God
               would
               so
               have
               it
               ,
               they
               are
               not
               sincere
               .
               Which
               is
               a
               case
               that
               no
               Christian
               should
               put
               to
               his
               own
               heart
               ,
               being
               such
               as
               God
               never
               put
               to
               any
               man
               :
               All
               the
               tryall
               that
               God
               putteth
               us
               to
               ,
               is
               but
               whether
               we
               can
               deny
               this
               transitory
               life
               ,
               and
               the
               vanities
               of
               the
               World
               ,
               and
               the
               pleasures
               of
               the
               flesh
               ,
               for
               the
               Love
               of
               God
               ,
               and
               the
               Hopes
               of
               Glory
               :
               And
               he
               that
               doth
               thus
               much
               shall
               undoubtedly
               be
               saved
               .
               But
               to
               think
               that
               you
               must
               ask
               your
               hearts
               such
               a
               question
               ,
               as
               whether
               you
               can
               be
               content
               to
               be
               damned
               for
               Christ
               ,
               is
               but
               to
               abuse
               God
               and
               your selves
               .
               Indeed
               both
               Reason
               and
               Religion
               command
               us
               ,
               to
               esteem
               God
               infinitely
               above
               our selves
               ,
               and
               the
               Churches
               welfare
               above
               our
               own
               ;
               
               because
               that
               which
               is
               best
               ,
               must
               be
               best
               esteemed
               and
               loved
               :
               But
               yet
               though
               we
               must
               ever
               acknowledge
               this
               inequality
               ,
               Yet
               that
               we
               must
               never
               disjoyn
               them
               nor
               set
               them
               in
               a
            
             positive
             
               opposition
               or
               competition
               ,
               nor
               really
               do
               any
               thing
               which
               tendeth
               to
               our
               damnation
               ,
               upon
               any
               pretense
               of
               the
               Churches
               good
               ,
               is
               past
               all
               question
               .
               He
               that
               hath
               made
               the
               love
               of
               our selves
               and
               felicity
               inseparable
               from
               man
               ,
               hath
               made
               us
               no
               duty
               inconsistent
               with
               this
               inclination
               ,
               that
               is
               ,
               with
               our
               humanity
               it self
               :
               For
               God
               hath
               conjoyned
               these
               necessary
               ends
               ,
               and
               we
               must
               not
               separate
               them
               .
            
          
           
             
             §
             .
             3.
             
             The
             Interest
             of
             the
             Church
             ,
             is
             but
             the
             Interest
             of
             the
             Souls
             that
             constitute
             the
             Church
             ,
             and
             to
             preferre
             it
             above
             our
             own
             ,
             is
             but
             to
             preferre
             many
             above
             one
             .
          
           
             §
             .
             4.
             
             He
             that
             doth
             most
             for
             the
             publick
             good
             ,
             and
             the
             Souls
             of
             many
             ,
             doth
             thereby
             most
             effectually
             promote
             his
             own
             consolation
             and
             salvation
             .
          
           
             §
             .
             5.
             
             The
             Interest
             of
             God
             ,
             is
             the
             Vltimate
             End
             of
             Religion
             ,
             Church
             ,
             and
             particular
             Souls
             .
          
           
             §
             .
             6.
             
             Gods
             Interest
             is
             not
             any
             addition
             to
             his
             Perfection
             or
             Blessedness
             ;
             
             but
             the
             pleasing
             of
             his
             Will
             in
             the
             Glory
             of
             his
             Power
             ,
             Wisdom
             and
             Goodness
             shining
             forth
             in
             Jesus
             Christ
             ,
             and
             in
             his
             Church
             .
          
           
             §
             .
             7.
             
             Therefore
             to
             promote
             Gods
             Interest
             ,
             is
             by
             promoting
             the
             Churches
             Interest
             .
          
           
             §
             .
             8.
             
             The
             Interest
             of
             the
             Church
             consisteth
             ,
             
               I.
               Intensivè
            
             ,
             in
             its
             HOLYNESS
             :
             
               II.
               Conjunctivè
               &
               harmonicè
            
             ,
             in
             its
             
               Unity
               ,
               Concord
            
             ,
             and
             
               Order
               :
               III.
               Extensivè
            
             ,
             in
             its
             increase
             and
             the
             multiplication
             of
             Believers
             .
          
           
             
             §
             .
             
               9.
               
               I.
            
             The
             HOLYNESS
             of
             the
             Church
             consisteth
             ,
             1.
             
             In
             its
             Resignation
             and
             submission
             to
             God
             its
             Owner
             .
             2.
             
             In
             its
             subjection
             and
             obedience
             to
             God
             its
             Ruler
             .
             3.
             
             In
             its
             Gratitude
             and
             Love
             to
             God
             its
             Benefactor
             and
             
               Ultimate
               End.
            
             
          
           
             
             §
             .
             10.
             
             These
             acts
             consist
             ,
             1.
             
             In
             a
             right
             estimation
             and
             Belief
             of
             the
             minde
             :
             2.
             
             In
             a
             right
             Volition
             ,
             Choice
             and
             Resolution
             of
             the
             Will
             :
             3.
             
             In
             the
             right
             ordering
             of
             the
             Life
             .
          
           
             
             §
             .
             11.
             
             The
             Means
             of
             the
             Churches
             HOLYNESS
             are
             these
             :
             1.
             
             Holy
             Doctrine
             :
             Because
             as
             all
             Holiness
             entereth
             by
             the
             understanding
             ,
             so
             Truth
             is
             the
             instrumental
             cause
             of
             all
             .
          
           
             §
             .
             
               12.
               2.
            
             
             The
             holy
             ,
             serious
             ,
             reverent
             ,
             skilfull
             and
             diligent
             preaching
             of
             this
             doctrine
             ,
             by
             due
             explication
             ,
             proof
             and
             
             application
             ,
             suitably
             to
             the
             various
             auditors
             .
             
          
           
             §
             .
             
               13.
               3.
            
             
             The
             holy
             lives
             and
             private
             converse
             of
             the
             Pastors
             of
             the
             Church
             .
          
           
             §
             .
             
               14.
               4.
            
             
             Holy
             Discipline
             faithfully
             administred
             ;
             encouraging
             all
             that
             are
             godly
             ,
             and
             comforting
             the
             penitent
             ,
             and
             humbling
             the
             proud
             ,
             and
             disgracing
             open
             sin
             ,
             and
             casting
             out
             the
             proved
             impenitent
             gross
             sinners
             ,
             that
             they
             infect
             not
             the
             rest
             ,
             embolden
             not
             the
             wicked
             ,
             and
             dishonour
             not
             the
             Church
             in
             the
             eyes
             of
             the
             unbelievers
             .
             
          
           
             §
             .
             
               15.
               5.
            
             
             The
             election
             and
             ordination
             of
             able
             and
             holy
             Pastors
             ,
             fit
             for
             this
             work
             .
          
           
             §
             .
             
               16.
               6.
            
             
             The
             conjunct
             endeavours
             of
             the
             wisest
             and
             most
             experienced
             members
             of
             the
             flock
             ,
             not
             usurping
             any
             Ecclesiastical
             office
             ,
             but
             by
             their
             wisdom
             ,
             and
             authority
             ,
             and
             example
             in
             their
             private
             capacities
             ,
             seconding
             the
             labours
             of
             the
             Pastors
             ,
             and
             not
             leaving
             all
             to
             be
             done
             by
             them
             alone
             .
             
          
           
             §
             .
             
               17.
               7.
            
             
             Especially
             the
             holy
             instructing
             and
             governing
             of
             families
             ,
             by
             catechizing
             inferiours
             ,
             and
             exhorting
             them
             to
             the
             due
             care
             of
             their
             souls
             ,
             and
             helping
             them
             to
             understand
             and
             remember
             the
             publick
             teaching
             of
             the
             Pastors
             ,
             and
             praying
             and
             praising
             God
             with
             them
             ,
             and
             reading
             the
             Scripture
             and
             holy
             books
             ,
             especially
             on
             the
             Lord's
             day
             ;
             
             and
             labouring
             to
             reform
             their
             lives
             .
          
           
             §
             .
             
               18.
               8.
            
             
             The
             blameless
             lives
             ,
             and
             holy
             conference
             ,
             converse
             and
             example
             of
             the
             members
             of
             the
             Church
             among
             themselves
             :
             Holiness
             begetteth
             holiness
             ,
             and
             encreaseth
             it
             ,
             as
             fire
             kindleth
             fire
             .
          
           
             §
             .
             
               19.
               9.
            
             
             The
             unity
             ,
             concord
             ,
             and
             love
             of
             Christians
             to
             one
             another
             .
          
           
             §
             .
             
               20.
               10.
            
             
             And
             lastly
             ,
             holy
             Princes
             and
             Magistrates
             ,
             to
             encourage
             piety
             ,
             and
             to
             protect
             the
             Church
             ,
             and
             to
             be
             a
             terrour
             to
             evil
             doers
             .
             These
             are
             the
             means
             of
             holiness
             .
          
           
             §
             .
             21.
             
             The
             contraries
             of
             all
             these
             may
             easily
             be
             discerned
             to
             be
             the
             destroyers
             of
             holiness
             ,
             and
             pernicious
             to
             the
             Church
             .
             1.
             
             Vnholy
             doctrine
             .
             2.
             
             Ignorant
             ,
             unskilful
             ,
             negligent
             ,
             cold
             or
             envious
             preaching
             .
             3.
             
             The
             unholy
             lives
             of
             them
             that
             preach
             it
             .
             4.
             
             Discipline
             neglected
             ,
             or
             perverted
             ,
             to
             the
             encouraging
             of
             the
             ungodly
             ,
             and
             afflicting
             of
             the
             most
             holy
             and
             upright
             of
             the
             flocks
             .
             5.
             
             The
             election
             or
             ordination
             of
             insufficient
             ,
             negligent
             ,
             or
             ungodly
             Pastors
             .
             6.
             
             The
             negligence
             of
             the
             wisest
             of
             the
             flock
             ,
             
             or
             the
             restraint
             of
             them
             by
             the
             spirit
             of
             jealousie
             and
             envy
             ,
             from
             doing
             their
             private
             parts
             in
             assistance
             of
             the
             Pastors
             .
             7.
             
             The
             neglect
             of
             holy
             instructing
             ,
             and
             governing
             of
             families
             ;
             and
             the
             lewd
             example
             of
             the
             governours
             of
             them
             .
             8.
             
             The
             scandalous
             or
             barren
             lives
             of
             Christians
             .
             9.
             
             The
             divisions
             and
             discord
             of
             Christians
             among
             themselves
             .
             10.
             
             And
             bad
             Magistrates
             ,
             who
             give
             an
             ill
             example
             ,
             or
             afflict
             the
             godly
             ,
             or
             encourage
             vice
             ,
             or
             at
             least
             suppress
             it
             not
             .
          
           
             §
             22.
             
             To
             these
             may
             be
             added
             ,
             1.
             
             The
             degenerating
             of
             
               Religious
               strictness
            
             ,
             
             from
             what
             God
             requireth
             ,
             into
             another
             thing
             ,
             by
             humane
             corruptions
             gradually
             introduced
             ;
             as
             is
             seen
             among
             too
             many
             Friars
             ,
             as
             well
             as
             in
             the
             Pharisees
             of
             old
             .
             2.
             
             A
             degenerating
             of
             holy
             Institutions
             of
             Christ
             ,
             into
             another
             thing
             ,
             by
             the
             like
             gradual
             corruptions
             ,
             as
             is
             seen
             in
             the
             Roman
             Sacrifice
             of
             the
             Mass
             .
             3.
             
             The
             degenerating
             of
             Church-Offices
             by
             the
             like
             corruptions
             ,
             as
             is
             seen
             in
             the
             Papacy
             ,
             and
             its
             manifold
             supporters
             .
             4.
             
             The
             diversion
             of
             the
             Pastors
             of
             the
             Church
             to
             secular
             employments
             .
             5.
             
             The
             
               diminishing
               the
               number
            
             of
             the
             Pastors
             of
             the
             Church
             ,
             as
             proportioned
             to
             the
             number
             of
             souls
             :
             as
             if
             one
             school-master
             alone
             should
             have
             ten
             thousand
             scholars
             ;
             or
             ten
             thousand
             souldiers
             but
             one
             or
             two
             officers
             .
             6.
             
             The
             pretending
             of
             the
             
               soul
               and
               power
            
             of
             Religion
             ,
             to
             destroy
             the
             body
             or
             external
             part
             :
             or
             making
             use
             of
             the
             body
             or
             external
             part
             ,
             to
             destroy
             the
             soul
             and
             power
             ;
             and
             setting
             things
             in
             opposition
             which
             are
             conjunct
             .
             7.
             
             The
             preferring
             either
             the
             imposition
             or
             opposition
             of
             things
             indifferent
             before
             things
             necessary
             .
             8.
             
             An
             apish
             imitation
             of
             Christ
             by
             Satan
             and
             his
             instruments
             ,
             by
             counterfeiting
             inspirations
             ,
             revelations
             ,
             visions
             ,
             prophesies
             ,
             miracles
             ,
             apparitions
             ,
             sanctity
             ,
             zeal
             ,
             and
             new
             institutions
             in
             the
             Church
             .
             9.
             
             An
             over-doing
             ,
             or
             being
             righteous
             over
             much
             ,
             by
             doing
             more
             than
             God
             would
             have
             us
             ,
             (
             over-doing
             being
             one
             of
             the
             devils
             ways
             of
             undoing
             )
             When
             Satan
             pretendeth
             to
             be
             a
             Saint
             ,
             he
             will
             be
             stricter
             than
             Christ
             ,
             as
             the
             Pharisees
             were
             in
             their
             company
             ,
             Sabbath-rest
             and
             ceremonies
             :
             and
             he
             will
             be
             zealous
             with
             a
             fiery
             consuming
             zeal
             .
             10.
             
             Accidentally
             ,
             prosperity
             it self
             consumeth
             piety
             in
             the
             Church
             :
             if
             it
             occasion
             the
             perdition
             of
             the
             world
             ,
             the
             Church
             is
             not
             out
             of
             danger
             of
             it
             .
          
           
             
             §
             .
             
               23.
               
               II.
            
             The
             unity
             and
             concord
             ,
             and
             harmony
             of
             the
             Church
             consisteth
             ,
             1.
             
             In
             their
             
               Universal
               Adoption
            
             ,
             or
             
               One
               Relation
            
             to
             God
             ,
             as
             their
             reconciled
             Father
             in
             Christ
             .
             2.
             
             In
             
             the
             one
             Relation
             they
             have
             all
             to
             Christ
             their
             Head.
             3.
             
             
             In
             the
             unity
             of
             the
             Spirit
             ,
             which
             dwelleth
             and
             worketh
             in
             them
             all
             .
             4.
             
             In
             their
             One
             Relation
             to
             the
             Body
             or
             Church
             of
             Christ
             ,
             as
             its
             members
             .
             5.
             
             In
             the
             unity
             of
             that
             Faith
             which
             stateth
             them
             in
             these
             relations
             .
             6.
             
             In
             the
             unity
             of
             the
             Baptismal
             Covenant
             ,
             which
             initiateth
             them
             .
             7.
             
             In
             the
             unity
             of
             the
             Gospel
             ,
             (
             in
             the
             Essentials
             )
             which
             is
             the
             common
             rule
             of
             their
             faith
             and
             life
             ,
             and
             the
             ground
             of
             their
             hope
             and
             comfort
             .
             8.
             
             In
             the
             bond
             of
             mutual
             brotherly
             love
             .
             9.
             
             In
             the
             concord
             of
             a
             holy
             life
             .
             10.
             
             In
             the
             unity
             of
             the
             End
             which
             they
             all
             intend
             ,
             and
             shall
             at
             last
             attain
             ,
             (
             the
             pleasing
             of
             God
             ,
             and
             the
             heavenly
             glory
             .
             )
          
           
             §
             .
             24.
             
             The
             Means
             of
             this
             Unity
             and
             Concord
             are
             ,
             1.
             
             All
             ,
             
             as
             aforesaid
             ,
             which
             promote
             their
             holiness
             .
             From
             holiness
             is
             the
             centring
             of
             all
             hearts
             in
             God
             :
             and
             it
             destroyeth
             that
             dividing
             Selfishness
             ,
             which
             maketh
             men
             have
             as
             many
             ends
             as
             they
             are
             persons
             .
             2.
             
             The
             learning
             and
             ability
             of
             the
             Pastors
             ,
             to
             hold
             the
             flocks
             together
             by
             the
             force
             of
             truth
             ,
             and
             to
             stop
             the
             mouthes
             of
             cavilling
             dividers
             and
             seducers
             :
             When
             no
             gain-sayers
             are
             able
             to
             stand
             before
             the
             evidence
             of
             that
             truth
             which
             they
             demonstrate
             .
             3.
             
             The
             holy
             lives
             of
             Pastors
             ,
             which
             keep
             up
             the
             love
             of
             truth
             and
             them
             in
             the
             peoples
             hearts
             .
             4.
             
             By
             the
             paternal
             government
             of
             the
             Pastors
             ,
             ruling
             them
             ,
             not
             by
             force
             ,
             but
             willingly
             ,
             and
             in
             fatherly
             love
             ,
             and
             a
             loving
             familiar
             converse
             with
             them
             .
             5.
             
             By
             the
             just
             execution
             of
             Discipline
             on
             the
             impenitent
             ,
             that
             the
             godly
             may
             see
             that
             wickedness
             is
             disowned
             .
             6
             By
             the
             concord
             of
             the
             Pastors
             among
             themselves
             ;
             and
             the
             prudent
             use
             of
             Synods
             or
             Councils
             to
             that
             end
             .
             7.
             
             By
             the
             humble
             and
             submissive
             respect
             of
             the
             people
             to
             their
             Pastors
             .
             8
             By
             keeping
             up
             the
             interest
             and
             authority
             of
             the
             most
             ancient
             and
             experienced
             of
             the
             flock
             ,
             over
             the
             young
             and
             unexperienced
             ,
             who
             are
             the
             common
             causes
             of
             division
             .
             9.
             
             By
             the
             Pastors
             avoiding
             all
             temptations
             to
             worldliness
             and
             pride
             ,
             that
             they
             tear
             not
             the
             Church
             ,
             by
             striving
             who
             shall
             be
             the
             greatest
             ,
             or
             have
             the
             preeminence
             .
             10.
             
             By
             godly
             Magistrates
             keeping
             their
             power
             in
             their
             own
             hand
             ,
             and
             using
             it
             to
             rebuke
             intollerable
             false
             Teachers
             ,
             and
             to
             encourage
             the
             peaceable
             ,
             and
             restrain
             the
             railing
             and
             violence
             of
             Pastors
             and
             parties
             against
             each
             other
             ;
             and
             by
             impartial
             keeping
             the
             Church's
             peace
             .
          
           
             §
             .
             25.
             
             Hence
             the
             causes
             of
             Church-divisions
             are
             discernable
             .
             
             1.
             
             The
             encrease
             of
             ungodliness
             and
             sin
             ,
             which
             is
             as
             fire
             in
             the
             
             thatch
             ,
             
             and
             possesseth
             all
             men
             with
             dividing
             principles
             ,
             practices
             and
             ends
             .
             2.
             
             The
             disability
             of
             Pastors
             ,
             over-topt
             in
             parts
             by
             every
             Sectary
             .
             3.
             
             The
             ungodliness
             of
             the
             Pastors
             ,
             which
             looseneth
             the
             hearts
             of
             the
             people
             from
             them
             .
             4.
             
             The
             strangeness
             ,
             violence
             ,
             or
             hurtfulness
             of
             the
             Pastors
             .
             5.
             
             The
             encouragement
             and
             tolleration
             of
             all
             the
             most
             flagitious
             and
             impenitent
             in
             undisciplin'd
             Churches
             ,
             which
             frighteneth
             men
             out
             of
             the
             Church
             as
             from
             a
             ruinous
             house
             ,
             and
             tempteth
             them
             to
             an
             unwarrantable
             separation
             ,
             because
             the
             Pastors
             will
             not
             make
             a
             necessary
             and
             regular
             separation
             .
             6.
             
             The
             discord
             of
             the
             Bishops
             among
             themselves
             .
             7.
             
             The
             peoples
             ignorance
             of
             the
             Pastoral
             power
             ,
             and
             their
             own
             duty
             .
             8.
             
             An
             unruly
             ,
             fierce
             ,
             censorious
             spirit
             in
             many
             of
             the
             young
             and
             unexperienced
             of
             the
             flock
             .
             9.
             
             The
             Pastors
             striving
             who
             shall
             be
             the
             greatest
             ,
             and
             seeking
             great
             things
             in
             the
             world
             ,
             or
             popular
             applause
             and
             admiration
             .
             10.
             
             The
             Magistrates
             either
             permitting
             the
             endeavours
             of
             dividing
             Teachers
             in
             palpable
             cases
             ;
             or
             suffering
             self-seeking
             Pastors
             or
             people
             to
             disturb
             the
             Church
             .
          
           
             
             §
             .
             26.
             
             But
             next
             to
             common
             ungodliness
             ,
             the
             great
             causes
             of
             the
             most
             ruinating
             Church-divisions
             ,
             are
             ,
             1.
             
             Wars
             and
             dissentions
             among
             Princes
             and
             States
             ,
             and
             civil
             factions
             in
             Kingdoms
             ;
             whereby
             the
             Clergy
             are
             drawn
             or
             forced
             to
             engage
             themselves
             on
             one
             side
             or
             other
             :
             and
             then
             the
             prevailing
             side
             stigmatizeth
             those
             as
             scandalous
             who
             were
             not
             for
             them
             ,
             and
             think
             themselves
             engaged
             by
             their
             interest
             to
             extirpate
             them
             .
             2.
             
             Mistaking
             the
             just
             terms
             of
             union
             and
             communion
             ,
             and
             setting
             up
             a
             false
             centre
             ,
             as
             that
             which
             all
             men
             must
             unite
             in
             .
             Thus
             have
             the
             Roman
             party
             divided
             themselves
             from
             the
             Greeks
             and
             Protestants
             ,
             and
             made
             the
             greatest
             schism
             in
             the
             Church
             that
             ever
             was
             made
             in
             it
             :
             1.
             
             By
             setting
             up
             a
             false
             usurping
             
               constitutive
               Head
            
             ,
             the
             Roman
             Bishop
             ,
             and
             pretending
             that
             none
             are
             members
             of
             the
             Church
             who
             are
             not
             his
             subjects
             ,
             and
             so
             condemning
             the
             far
             greatest
             part
             of
             the
             Catholick
             Church
             .
             2
             By
             imposing
             an
             Oath
             and
             divers
             gross
             corruptions
             in
             Doctrine
             ,
             Discipline
             and
             Worship
             ,
             upon
             all
             that
             will
             be
             in
             their
             communion
             ,
             and
             condemning
             those
             that
             receive
             them
             not
             ,
             
             and
             so
             departing
             from
             the
             Scripture-sufficiency
             .
             These
             two
             usurpations
             are
             the
             grand
             dividers
             .
          
           
             §
             .
             27.
             
             All
             Hereticks
             also
             ,
             (
             who
             speak
             perverse
             things
             against
             Christianity
             ,
             to
             draw
             away
             Disciples
             after
             them
             )
             or
             Schismaticks
             ,
             (
             who
             unwarrantably
             separate
             from
             those
             Churches
             in
             which
             they
             ought
             to
             abide
             ,
             that
             they
             may
             gather
             new
             congregations
             ,
             
             after
             their
             own
             mind
             )
             are
             the
             immediate
             adversaries
             of
             Church-union
             and
             concord
             .
             
          
           
             §
             .
             28.
             
             So
             are
             the
             importune
             and
             virulent
             Disputations
             of
             contentious
             Wits
             ,
             about
             unnecessary
             things
             ,
             or
             matters
             of
             faction
             and
             self-interest
             .
          
           
             §
             .
             29.
             
             Especially
             when
             the
             Magistrate
             lendeth
             his
             sword
             to
             one
             party
             of
             the
             contenders
             ,
             to
             suppress
             or
             be
             revenged
             on
             the
             rest
             ,
             and
             to
             dispute
             with
             arguments
             of
             steel
             .
          
           
             §
             .
             30.
             
             
             The
             well-ordered
             Councils
             of
             Bishops
             or
             Pastors
             of
             several
             Churches
             ,
             assembled
             together
             ,
             have
             been
             justly
             esteemed
             a
             convenient
             means
             of
             maintaining
             the
             concord
             and
             peace
             of
             Christians
             ,
             and
             a
             fit
             remedy
             for
             the
             cure
             of
             heresies
             ,
             corruptions
             and
             divisions
             .
             And
             when
             the
             cause
             requireth
             it
             ,
             those
             councils
             should
             consist
             of
             as
             many
             as
             can
             conveniently
             meet
             ,
             even
             from
             the
             most
             distant
             Churches
             ,
             which
             can
             send
             their
             Bishops
             without
             incurring
             greater
             hurt
             or
             discommodity
             ,
             than
             their
             presence
             will
             countervail
             in
             doing
             good
             .
             And
             therefore
             the
             councils
             called
             General
             in
             the
             Dominions
             of
             the
             Christian
             Roman
             Emperours
             ,
             were
             commendable
             ,
             and
             very
             profitable
             to
             the
             Church
             ,
             when
             rightly
             used
             .
             But
             whereas
             the
             Pope
             doth
             argue
             ,
             that
             he
             is
             the
             constitutive
             Head
             of
             the
             whole
             catholick
             Church
             throughout
             the
             world
             ,
             because
             his
             Predecessors
             did
             oft
             preside
             in
             those
             councils
             ,
             it
             is
             most
             evident
             to
             any
             one
             ,
             who
             will
             make
             a
             faithful
             search
             into
             the
             History
             of
             them
             ,
             that
             those
             councils
             were
             so
             far
             from
             representing
             all
             the
             Churches
             in
             the
             world
             ,
             that
             they
             were
             constituted
             only
             of
             the
             Churches
             or
             Subjects
             of
             the
             Roman
             Empire
             ,
             and
             those
             that
             having
             formerly
             been
             parts
             of
             the
             Empire
             ,
             continued
             that
             way
             of
             communion
             when
             they
             fell
             into
             the
             hands
             of
             conquerors
             ;
             their
             conquerors
             being
             commonly
             Pagans
             ,
             Infidels
             or
             Arrian
             Hereticks
             .
             I
             except
             only
             now
             and
             then
             two
             or
             three
             ,
             or
             an
             inconsiderable
             number
             of
             neighbour
             Bishops
             .
             There
             were
             none
             of
             the
             Representatives
             of
             the
             Churches
             in
             all
             the
             other
             parts
             of
             the
             world
             :
             as
             I
             have
             proved
             in
             my
             Disputation
             with
             Mr.
             Johnson
             ,
             and
             desire
             the
             Reader
             ,
             who
             thinketh
             that
             his
             Reply
             doth
             need
             any
             confutation
             ,
             but
             to
             peruse
             Ortelius
             ,
             or
             any
             true
             Map
             of
             the
             Roman
             Empire
             ;
             and
             Myraeus
             ,
             or
             any
             
               Notitia
               Episcopatuum
            
             ,
             and
             withal
             the
             names
             of
             the
             Bishops
             in
             each
             Council
             ;
             and
             then
             let
             him
             ask
             his
             conscience
             whether
             those
             Councils
             were
             true
             or
             equal
             Representatives
             of
             all
             the
             Christian
             world
             ,
             or
             only
             of
             the
             Subjects
             or
             Churches
             of
             one
             
             
             
             
             
             
             
             
             
             Empire
             ;
             with
             a
             few
             inconsiderable
             accidental
             auxiliaries
             :
             and
             if
             he
             smile
             not
             at
             Mr.
             Johnson's
             instances
             of
             the
             Bishops
             of
             Thrace
             ,
             (
             and
             other
             such
             Countries
             )
             as
             if
             they
             had
             been
             out
             of
             the
             verge
             of
             the
             Roman
             Empire
             ,
             at
             least
             he
             shall
             excuse
             me
             from
             confuting
             such
             Replies
             .
          
           
             And
             since
             then
             Christ
             hath
             enlarged
             his
             Church
             to
             many
             more
             Nations
             and
             remote
             parts
             of
             the
             world
             ,
             and
             we
             are
             not
             hopeless
             that
             the
             Gospel
             may
             yet
             be
             preached
             to
             the
             remotest
             parts
             of
             the
             earth
             ;
             and
             an
             equal
             just
             Representative
             may
             become
             more
             impossible
             than
             it
             now
             is
             :
             Yet
             now
             such
             proper
             universal
             Councils
             are
             so
             far
             from
             being
             the
             constitutive
             visible
             Head
             of
             the
             Church
             ,
             (
             or
             the
             Pope
             as
             there
             presiding
             )
             or
             any
             necessary
             means
             of
             its
             Vnity
             and
             Peace
             ,
             that
             
               rebus
               sic
               stantibus
            
             ,
             they
             are
             morally
             impossible
             .
             For
             ,
             1.
             
             Their
             distance
             is
             so
             great
             ,
             from
             
               Abassia
               ,
               Egypt
               ,
               Armenia
               ,
               Syria
               ,
               Mexico
               ,
               New-England
               ,
            
             and
             other
             parts
             ,
             to
             those
             of
             
               Muscovy
               ,
               Sweden
               ,
               Norway
               ,
               &c.
            
             that
             it
             will
             be
             unlawful
             and
             impossible
             to
             undertake
             such
             journeys
             ,
             and
             deprive
             the
             Church
             of
             the
             labours
             of
             the
             Pastors
             so
             long
             on
             this
             account
             .
             2.
             
             It
             cannot
             be
             expected
             ,
             that
             many
             live
             to
             perform
             the
             journey
             ,
             and
             return
             .
             3.
             
             The
             Princes
             in
             whose
             countreys
             they
             live
             ,
             or
             through
             whose
             dominions
             they
             must
             pass
             ,
             are
             many
             of
             them
             Infidels
             ,
             and
             will
             not
             suffer
             it
             ,
             and
             many
             still
             in
             wars
             ,
             and
             most
             of
             them
             full
             of
             State-jealousies
             .
             4.
             
             When
             they
             come
             together
             ,
             the
             number
             (
             of
             just
             Representatives
             ,
             which
             may
             be
             proportioned
             to
             the
             several
             parts
             of
             the
             Church
             ,
             and
             may
             be
             more
             than
             a
             mockery
             or
             faction
             )
             will
             be
             so
             great
             ,
             that
             they
             will
             not
             be
             capable
             of
             just
             debates
             ,
             such
             as
             the
             great
             matters
             of
             Religion
             do
             require
             :
             or
             if
             they
             be
             ,
             it
             will
             be
             so
             long
             as
             will
             frustrate
             the
             work
             ,
             and
             waste
             their
             age
             before
             they
             can
             return
             :
             when
             usually
             the
             cause
             which
             required
             their
             congregating
             will
             bear
             no
             such
             delays
             .
             5.
             
             They
             cannot
             all
             speak
             to
             the
             understanding
             of
             the
             Council
             in
             one
             and
             the
             same
             language
             ,
             (
             for
             all
             the
             commoness
             of
             Greek
             and
             Latine
             )
             God
             hath
             neither
             promised
             that
             all
             Bishops
             shall
             be
             able
             to
             converse
             in
             one
             tongue
             ,
             nor
             actually
             performed
             it
             .
             6.
             
             Such
             a
             council
             never
             was
             in
             any
             Christian
             Emperours
             time
             ;
             for
             they
             neither
             could
             nor
             did
             summon
             all
             the
             just
             Representatives
             of
             the
             Churches
             in
             other
             Princes
             dominions
             ,
             
             but
             only
             those
             in
             their
             own
             .
          
           
             §
             .
             31.
             
             The
             predominancy
             of
             Selfishness
             and
             Self-interest
             in
             all
             hypocrites
             ,
             (
             that
             are
             but
             Christians
             in
             name
             ,
             and
             not
             by
             
             true
             Regeneration
             )
             and
             the
             great
             numbers
             of
             such
             Hypocrites
             in
             the
             visible
             Church
             ,
             are
             the
             summary
             of
             all
             the
             great
             causes
             of
             Divisions
             ,
             and
             the
             Prognosticks
             of
             their
             continuance
             .
          
           
             §
             .
             
               32.
               
               Unity
            
             and
             harmony
             will
             be
             imperfect
             ,
             
             whilest
             
               true
               Holiness
            
             is
             so
             rare
             and
             imperfect
             :
             And
             to
             expect
             the
             contrary
             ,
             and
             so
             to
             drive
             on
             an
             ill-grounded
             unholy
             unity
             ,
             is
             a
             great
             cause
             of
             the
             Division
             and
             distraction
             of
             the
             Churches
             .
          
           
             §
             .
             33.
             
             When
             differing
             opinions
             cause
             discord
             betwixt
             several
             Churches
             ,
             the
             means
             of
             Christian
             concord
             is
             ,
             
             (
             not
             an
             agreement
             in
             every
             opinion
             ,
             but
             )
             to
             send
             to
             each
             other
             a
             
               Profession
               of
               the
               true
               Christian
               Faith
               ,
               subscribed
               ,
               with
               a
               Renunciation
               of
               all
               that
               is
               contrary
               thereto
               ;
               and
               to
               require
               Christian
               Love
               and
               Communion
               on
               these
               terms
               ,
               with
               a
               mutual
               patience
               and
               pardon
               of
               each
               others
               infirmities
               .
            
          
           
             §
             .
             34.
             
             No
             Christian
             must
             pretend
             Holiness
             ,
             
             against
             Unity
             and
             Peace
             ;
             nor
             Unity
             and
             Peace
             against
             Holiness
             ;
             but
             take
             them
             as
             inseparable
             in
             point
             of
             Duty
             :
             And
             every
             tender
             Conscience
             should
             be
             as
             tender
             of
             Church-division
             and
             real
             Schisme
             ,
             as
             of
             drunkenness
             ,
             whoredom
             ,
             or
             such
             other
             enormous
             sins
             .
             
               Jam.
               3.14
               ,
               15
               ,
               16
               ,
               17.
               
            
          
           
             §
             .
             
               35.
               
               III.
            
             The
             extensive
             interest
             of
             the
             Church
             ,
             consisting
             in
             the
             multiplication
             of
             Christians
             ,
             is
             1.
             
             Principally
             in
             the
             multiplication
             of
             the
             Regenerate-members
             of
             the
             Church-mystical
             :
             2.
             
             And
             subordinately
             in
             the
             multiplication
             of
             
               Professed
               Christians
            
             in
             the
             Church
             Visible
             .
          
           
             §
             .
             36.
             
             It
             is
             not
             another
             ,
             but
             the
             very
             
               same
               Christianity
            
             ,
             
             which
             in
             sincerity
             constituteth
             a
             
               mystical
               member
            
             ,
             and
             in
             Profession
             a
             Visible
             member
             of
             the
             Church
             (
             which
             is
             not
             two
             Churches
             ,
             but
             one
             )
             :
             so
             that
             all
             are
             Hypocrites
             who
             are
             not
             sincere
             .
          
           
             §
             .
             37.
             
             
             The
             instituted
             door
             or
             entrance
             into
             the
             Church
             visible
             is
             by
             Baptisme
             .
          
           
             §
             .
             38.
             
             
             The
             Pastors
             of
             the
             Church
             by
             the
             power
             of
             the
             Keyes
             are
             Judges
             who
             are
             to
             be
             admitted
             by
             Baptisme
             ,
             and
             to
             Baptise
             them
             :
             And
             the
             people
             are
             to
             take
             the
             baptized
             for
             Church-members
             ,
             and
             in
             point
             of
             
               publick
               communion
            
             ,
             to
             see
             as
             with
             their
             Pastors
             eyes
             (
             ordinarily
             )
             :
             though
             as
             to
             Private
             converse
             they
             are
             Judges
             themselves
             .
          
           
           
             
             §
             .
             39.
             
             Those
             that
             are
             baptized
             in
             Infancy
             ,
             should
             at
             age
             have
             a
             solemn
             transition
             into
             the
             rank
             of
             adult
             members
             ,
             upon
             a
             solemn
             serious
             owning
             and
             renewing
             of
             their
             Baptismal
             Covenant
             .
          
           
             
             §
             .
             40.
             
             God
             doth
             not
             require
             a
             
               false
               profession
            
             of
             Christianity
             but
             a
             true
             :
             But
             yet
             he
             appointeth
             his
             Ministers
             to
             take
             a
             
               Profession
               not
               proved
               false
            
             ,
             as
             
               credibly
               true
            
             :
             Because
             we
             are
             no
             heart-searchers
             ,
             and
             every
             one
             should
             be
             best
             acquainted
             with
             himself
             ;
             and
             God
             will
             have
             every
             man
             the
             chooser
             or
             refuser
             of
             his
             own
             felicity
             ,
             that
             the
             comfort
             or
             sorrow
             may
             be
             most
             his
             own
             :
             And
             a
             humane
             belief
             of
             them
             that
             have
             not
             forfeited
             their
             credit
             ,
             especially
             about
             their
             own
             hearts
             ,
             is
             necessary
             to
             humane
             converse
             .
          
           
             
             §
             .
             41.
             
             And
             God
             taketh
             occasion
             of
             Hypocrites
             intrusion
             ,
             1.
             
             To
             do
             good
             to
             the
             Church
             by
             the
             excellent
             gifts
             of
             many
             Hypocrites
             :
             2.
             
             To
             do
             good
             to
             themselves
             ,
             by
             the
             means
             or
             helps
             of
             Grace
             which
             they
             meet
             with
             in
             the
             Church
             .
          
           
             
             §
             .
             42.
             
             But
             the
             proper
             appointed
             place
             ,
             which
             all
             that
             are
             not
             (
             at
             age
             )
             perswaded
             to
             the
             profession
             of
             true
             Christianity
             ,
             should
             continue
             in
             ,
             is
             the
             state
             of
             Catechumens
             ,
             or
             Audientes
             ;
             meer
             Learners
             in
             order
             to
             be
             made
             Christians
             .
          
           
             
             §
             .
             43.
             
             The
             
               Visible
               Church
            
             is
             much
             larger
             than
             the
             Mystical
             (
             though
             but
             one
             Church
             )
             that
             is
             ,
             the
             Church
             hath
             more
             Professing
             than
             Regenerate
             Members
             ,
             and
             will
             have
             to
             the
             end
             of
             the
             World
             ;
             and
             none
             must
             expect
             that
             they
             be
             commensurate
             .
          
           
             §
             .
             44.
             
             As
             a
             
               Corn
               Field
            
             ,
             hath
             1.
             
             Corn
             ,
             2.
             
             Straw
             and
             Chaffe
             ,
             
             and
             3.
             
             Weeds
             and
             stricken
             ears
             ;
             and
             is
             denominated
             from
             the
             Corn
             ,
             which
             is
             the
             chief
             (
             preserved
             )
             part
             ;
             but
             the
             straw
             must
             not
             be
             cast
             out
             because
             it
             is
             necessary
             for
             the
             Corn
             ;
             but
             the
             weeds
             must
             be
             pull'd
             up
             ,
             except
             when
             doing
             it
             may
             hurt
             the
             Wheat
             ,
             Even
             so
             the
             Church
             hath
             1.
             
             Sincere
             Christians
             ,
             from
             whom
             it
             is
             denominated
             ;
             
               2.
               
               Close
               Hypocrites
            
             ,
             whose
             gifts
             are
             for
             the
             good
             of
             the
             sincere
             ,
             and
             must
             not
             be
             cast
             out
             by
             the
             Pastors
             ;
             3.
             
             Hereticks
             and
             
               notorious
               wicked
            
             men
             ,
             who
             are
             impenitent
             after
             due
             admonition
             :
             and
             these
             must
             be
             cast
             out
             ,
             
             except
             when
             it
             may
             hazard
             the
             Church
             .
          
           
             
             §
             .
             45.
             
             The
             means
             of
             increasing
             the
             Church
             ,
             must
             ultimately
             be
             intended
             alwayes
             to
             the
             increase
             of
             the
             Church
             mystical
             ,
             for
             Holiness
             and
             Salvation
             .
          
           
           
             §
             .
             46.
             
             These
             means
             are
             ,
             1.
             
             
             All
             the
             fore-mentioned
             means
             of
             holiness
             :
             for
             
               holiness
               is
               the
               Church's
               glory
            
             ;
             the
             Image
             of
             God
             ,
             which
             will
             make
             it
             illustrious
             and
             beautiful
             in
             the
             eyes
             of
             men
             ,
             when
             they
             are
             sober
             and
             impartial
             ;
             and
             will
             do
             most
             to
             win
             them
             home
             to
             Christ
             .
             2.
             
             Especially
             the
             great
             abilities
             ,
             holiness
             ,
             patience
             and
             unwearied
             diligence
             of
             the
             Ministers
             of
             Christ
             ,
             is
             a
             needful
             means
             .
             3.
             
             The
             advancements
             of
             Arts
             and
             Sciences
             ,
             doth
             much
             to
             prepare
             the
             way
             .
             4.
             
             The
             agreement
             and
             love
             of
             Christians
             among
             themselves
             .
             5.
             
             Love
             to
             the
             infidels
             and
             ungodly
             ,
             and
             doing
             all
             the
             good
             we
             can
             even
             to
             their
             bodies
             .
             6.
             
             A
             spiritual
             ,
             pure
             ,
             rational
             and
             decent
             worshipping
             of
             God.
             7.
             
             And
             the
             concord
             of
             Christian
             Princes
             among
             themselves
             ,
             for
             the
             countenancing
             and
             promoting
             the
             labours
             of
             such
             Preachers
             ,
             as
             are
             fitted
             for
             this
             work
             .
          
           
             §
             .
             47
             The
             hinderances
             then
             of
             the
             Church's
             increase
             ,
             
             and
             of
             the
             conversion
             of
             the
             heathen
             and
             infidel
             world
             are
             ,
             1.
             
             Above
             all
             ,
             the
             wickedness
             of
             professed
             Christians
             ,
             whose
             falshood
             ,
             and
             debauchery
             ,
             and
             unholiness
             ,
             perswadeth
             the
             poor
             Infidels
             ,
             that
             Christianity
             is
             worse
             than
             their
             own
             Religion
             ,
             because
             they
             see
             that
             the
             men
             are
             worse
             that
             live
             among
             them
             .
             And
             ,
             2.
             the
             badness
             of
             the
             Pastors
             ,
             (
             especially
             in
             the
             Greek
             and
             Latine
             Churches
             )
             and
             the
             destruction
             of
             Church-discipline
             ,
             and
             impurity
             of
             the
             Churches
             hereupon
             ,
             together
             with
             the
             ignorance
             and
             unskilfulness
             of
             most
             for
             so
             great
             a
             work
             ,
             is
             a
             great
             impediment
             .
             3.
             
             The
             defectiveness
             in
             Arts
             and
             Sciences
             .
             4.
             
             The
             many
             divisions
             and
             unbrotherly
             contentions
             of
             Christians
             among
             themselves
             ,
             either
             for
             Religion
             or
             for
             worldly
             things
             .
             5.
             
             Not
             devoting
             our selves
             and
             all
             that
             we
             have
             to
             the
             winning
             of
             Infidels
             ,
             by
             love
             ,
             and
             doing
             them
             good
             .
             6.
             
             A
             carnal
             ,
             
             irrational
             
             or
             undecent
             manner
             of
             worshipping
             God
             :
             for
             they
             will
             contemn
             that
             God
             ,
             whose
             worship
             seemeth
             to
             them
             ridiculous
             and
             contemptible
             .
             7.
             
             The
             discords
             ,
             wars
             or
             selfishness
             of
             Christian
             Princes
             ,
             who
             unite
             not
             their
             strength
             to
             encourage
             and
             promote
             this
             noble
             work
             ;
             
             but
             rather
             hinder
             it
             ,
             by
             weakening
             the
             hands
             of
             the
             labourers
             at
             home
             .
             8.
             
             Especially
             when
             the
             very
             Preachers
             themselves
             are
             guilty
             of
             covetous
             or
             ambitious
             designs
             ,
             and
             under
             pretence
             of
             preaching
             Christ
             ,
             are
             seeking
             riches
             ,
             or
             setting
             up
             themselves
             ,
             or
             those
             that
             they
             depend
             on
             .
             These
             have
             kept
             under
             the
             Church
             of
             Christ
             ,
             and
             hindred
             the
             conversion
             of
             the
             world
             till
             now
             .
          
           
             
             §
             .
             48.
             
             The
             attempts
             of
             the
             Jesuits
             in
             
               Congo
               ,
               Japon
            
             and
             China
             were
             a
             very
             noble
             work
             ,
             and
             so
             was
             the
             Portugal
             Kings
             encouragements
             :
             but
             two
             things
             spoiled
             their
             suceess
             ,
             (
             which
             Protestants
             are
             not
             liable
             to
             :
             )
             1.
             
             That
             when
             they
             took
             down
             the
             Heathens
             Images
             ,
             they
             set
             them
             up
             others
             in
             the
             stead
             ;
             and
             made
             them
             think
             that
             the
             main
             difference
             was
             ,
             but
             whose
             Image
             they
             should
             worship
             :
             And
             withall
             by
             their
             
               Agnus
               Dei's
            
             ,
             and
             such
             like
             trinkets
             ,
             made
             Religion
             seem
             childish
             and
             contemptible
             .
             2.
             
             But
             especially
             ,
             that
             they
             made
             them
             see
             ,
             that
             while
             they
             seemed
             to
             promote
             Religion
             ,
             and
             to
             save
             their
             souls
             ,
             they
             came
             to
             promote
             their
             own
             wealth
             ,
             or
             the
             Popes
             dominion
             ,
             and
             to
             bring
             their
             Kings
             under
             a
             forein
             power
             .
          
           
             §
             .
             49.
             
             The
             honest
             attempts
             of
             Mr.
             Elliots
             in
             New-England
             is
             much
             more
             agreeable
             to
             the
             Apostles
             way
             ,
             and
             maketh
             more
             serious
             spiritual
             Christians
             .
             But
             the
             quality
             of
             place
             and
             people
             ,
             and
             the
             greatness
             of
             wants
             ,
             doth
             hinder
             the
             multiplication
             of
             Converts
             .
             And
             higher
             attempts
             were
             very
             desireable
             .
          
           
             
             §
             .
             50.
             
             The
             translating
             of
             fit
             Books
             into
             the
             language
             of
             the
             Infidels
             ,
             and
             dispersing
             them
             ,
             may
             in
             time
             prove
             the
             sowing
             of
             a
             holy
             fruitful
             seed
             .
          
           
             §
             .
             
               51.
               
               Prosperity
            
             useth
             greatly
             to
             encrease
             the
             Church
             extensively
             ,
             in
             the
             number
             of
             
               visible
               members
            
             ;
             and
             adversity
             and
             persecution
             to
             encrease
             it
             intensively
             ,
             by
             increasing
             holiness
             in
             the
             tried
             and
             refined
             :
             Therefore
             God
             useth
             to
             send
             vicissitudes
             of
             prosperity
             and
             adversity
             ,
             like
             Summer
             and
             Winter
             ,
             to
             the
             Churches
             ,
             that
             each
             may
             do
             its
             proper
             work
             .
          
           
             §
             .
             52.
             
             Every
             true
             Christian
             should
             daily
             lament
             the
             common
             infidelity
             and
             impiety
             of
             the
             world
             ,
             that
             the
             interest
             of
             true
             Christianity
             is
             confined
             into
             so
             narrow
             a
             room
             on
             earth
             :
             and
             to
             
             pray
             with
             his
             first
             and
             earnestest
             desires
             ,
             that
             more
             labourers
             may
             be
             sent
             forth
             ,
             and
             that
             
               God's
               Name
               may
               be
               hallowed
            
             ,
             
             
               his
               Kingdom
               come
               ,
               and
               his
               will
               be
               done
               on
               earth
               ,
            
             that
             it
             may
             be
             liker
             Heaven
             ,
             which
             now
             is
             grown
             so
             like
             to
             Hell.
             But
             yet
             to
             comfort
             himself
             in
             considering
             (
             as
             is
             before
             said
             )
             that
             as
             this
             earth
             is
             to
             all
             the
             nobler
             world
             ,
             but
             as
             one
             mole-hill
             to
             all
             England
             ;
             so
             if
             God
             had
             forsaken
             all
             ,
             it
             had
             been
             but
             as
             the
             cutting
             off
             a
             cancer
             from
             a
             man
             ,
             or
             as
             the
             casting
             away
             of
             the
             paring
             of
             his
             nails
             ,
             in
             comparison
             of
             all
             the
             rest
             .
          
           
             Therefore
             should
             we
             long
             for
             the
             coming
             of
             our
             Lord
             ,
             and
             the
             better
             world
             ,
             which
             we
             have
             in
             hope
             .
             
               HOW
               long
               ,
               Lord
               ,
               holy
               and
               true
               ,
               how
               long
               ?
               Come
               ,
               Lord
               Jesus
               ,
               come
               quickly
               ,
            
             Amen
             .
             
               For
               we
               ,
               according
               to
               his
               promise
               ,
               look
               for
               new
               heavens
               and
               a
               new
               earth
               ,
               wherein
               dwelleth
               righteousness
               .
               2
               Pet.
               3.11
               ,
               12
               ,
               14.
               
            
          
           
             
               
                 Exod.
                 6.12
                 .
              
               Behold
               the
               children
               of
               Israel
               have
               not
               hearkned
               to
               me
               ,
               how
               then
               shall
               Pharaoh
               hear
               me
               ?
            
             
               
                 Ezek.
                 3.
                 
              
               Not
               to
               many
               people
               of
               a
               strange
               speech
               ,
               and
               of
               an
               hard
               language
               ,
               whose
               words
               thou
               canst
               not
               understand
               :
               surely
               had
               I
               sent
               thee
               to
               them
               ,
               they
               would
               have
               hearkned
               unto
               thee
               .
               But
               the
               house
               of
               Israel
               will
               not
               hearken
               unto
               thee
               ,
               for
               they
               will
               not
               hearken
               unto
               me
               :
               for
               all
               the
               house
               of
               Israel
               are
               impudent
               and
               hard-hearted
               .
            
          
           
             
               
                 Octob.
                 16.
                 1666.
                 
              
            
          
        
      
       
         
         
         
           THE
           CONCLUSION
           ,
           Defending
           the
           Soul's
           Immortality
           against
           the
           Somatists
           or
           Epicureans
           ,
           and
           other
           Pseudophilosophers
           .
        
         
           THough
           in
           this
           Treatise
           I
           have
           not
           wilfully
           balked
           any
           regardable
           objections
           ,
           which
           I
           thought
           might
           stick
           with
           an
           intelligent
           Reader
           ,
           about
           the
           truth
           of
           the
           things
           here
           delivered
           ,
           yet
           those
           which
           are
           proper
           to
           the
           Somatical
           irreligious
           sect
           of
           Philosophers
           ,
           I
           thought
           fitter
           to
           put
           here
           as
           an
           Appendix
           by
           themselves
           ,
           that
           they
           might
           not
           stop
           the
           more
           sober
           in
           their
           way
           .
        
         
           As
           to
           the
           Subject
           and
           Method
           of
           this
           Discourse
           ,
           it
           consisteth
           of
           these
           four
           parts
           :
           1.
           
           The
           
             proof
             of
             the
             Deity
          
           ,
           and
           
             what
             God
             is
          
           .
           2.
           
           Of
           the
           
             certain
             obligations
             which
             lie
             upon
             man
             to
             be
             holy
             and
             obedient
             to
             this
             God.
          
           3.
           
           The
           proofs
           of
           
             a
             life
             of
             Retribution
             hereafter
          
           ,
           where
           the
           holy
           and
           obedient
           shall
           be
           blessed
           ,
           and
           the
           
           unholy
           and
           disobedient
           punished
           .
           
           4.
           
           The
           proofs
           of
           the
           
             verity
             of
             the
             Christian
             faith
          
           .
        
         
           For
           the
           first
           of
           these
           ,
           (
           that
           there
           is
           a
           God
           )
           though
           I
           have
           proved
           it
           beyond
           all
           rational
           contradiction
           ,
           yet
           I
           have
           dispatched
           it
           with
           haste
           and
           brevity
           :
           because
           it
           is
           to
           the
           mind
           as
           the
           Sun
           is
           to
           the
           eye
           ,
           and
           so
           evident
           in
           all
           that
           is
           evident
           in
           the
           world
           ,
           that
           there
           needeth
           nothing
           to
           the
           proving
           of
           it
           ,
           but
           to
           help
           the
           Reader
           to
           a
           rational
           capacity
           and
           aptitude
           ,
           to
           see
           that
           which
           all
           the
           world
           declareth
           .
           The
           common
           argument
           ,
           from
           the
           effects
           to
           the
           cause
           ,
           in
           all
           the
           entities
           and
           motions
           in
           the
           world
           ,
           is
           undeniable
           .
           Whatsoever
           any
           Being
           hath
           ,
           and
           hath
           not
           originally
           from
           it self
           ,
           or
           independently
           in
           it self
           ,
           it
           must
           needs
           have
           from
           another
           :
           and
           that
           other
           cannot
           act
           beyond
           its
           power
           ,
           nor
           give
           that
           which
           it
           hath
           not
           either
           formally
           or
           eminently
           :
           Therefore
           he
           that
           findeth
           in
           the
           world
           about
           him
           ,
           so
           much
           entity
           and
           motion
           ,
           so
           much
           Intellection
           ,
           Volition
           and
           Operation
           ,
           and
           so
           much
           Wisdom
           ,
           Goodness
           and
           Power
           ,
           must
           needs
           know
           that
           all
           these
           have
           some
           cause
           ,
           which
           formally
           or
           eminently
           ,
           or
           in
           a
           way
           of
           transcendency
           ,
           hath
           more
           it self
           than
           it
           giveth
           to
           others
           .
           I
           measured
           my
           endeavours
           about
           this
           subject
           ,
           according
           as
           the
           occasions
           of
           my
           own
           soul
           had
           led
           me
           :
           among
           all
           the
           temptations
           which
           have
           at
           any
           time
           assaulted
           me
           ,
           I
           have
           found
           those
           so
           contemptible
           and
           inconsiderable
           as
           to
           their
           strength
           ,
           which
           would
           have
           made
           me
           doubt
           of
           the
           being
           of
           a
           God
           ,
           that
           I
           am
           apt
           to
           think
           that
           it
           is
           so
           with
           others
           .
           And
           therefore
           in
           the
           review
           of
           this
           discourse
           ,
           I
           find
           no
           reason
           to
           stand
           to
           answer
           any
           mans
           objections
           ,
           against
           the
           Being
           ,
           or
           essential
           Attributes
           or
           Properties
           of
           God.
           
        
         
           And
           for
           the
           second
           point
           ,
           (
           that
           we
           all
           owe
           to
           this
           God
           our
           absolute
           
             Resignation
             ,
             Obedience
          
           and
           Love
           ,
           and
           so
           that
           Holiness
           is
           naturally
           our
           duty
           )
           it
           doth
           so
           naturally
           result
           from
           the
           Nature
           of
           God
           and
           Man
           compared
           ,
           that
           I
           can
           scarce
           think
           of
           any
           thing
           worthy
           of
           a
           confutation
           which
           can
           be
           said
           against
           it
           ,
           but
           that
           which
           denieth
           the
           Nature
           of
           God
           or
           Man
           ;
           and
           therefore
           is
           either
           confuted
           under
           the
           first
           head
           ,
           or
           is
           to
           be
           confuted
           under
           the
           third
           .
        
         
           *
           As
           for
           the
           fourth
           particular
           ,
           contained
           in
           the
           second
           Tome
           ,
           (
           the
           truth
           of
           the
           Gospel
           )
           I
           find
           not
           any
           reason
           to
           defend
           it
           more
           particularly
           ,
           nor
           to
           answer
           any
           more
           objections
           
           than
           I
           have
           done
           :
           for
           in
           proving
           the
           truth
           ,
           I
           have
           proved
           all
           the
           contradictory
           assertions
           to
           be
           false
           ;
           and
           I
           have
           answered
           already
           the
           greatest
           objections
           :
           and
           after
           this
           ,
           to
           answer
           every
           ignorant
           exception
           of
           unsatisfied
           persons
           ,
           against
           the
           several
           passages
           of
           the
           Scripture
           ,
           would
           be
           tedious
           ,
           and
           not
           necessary
           to
           the
           end
           of
           my
           design
           .
           And
           indeed
           I
           perceive
           not
           that
           any
           considerable
           number
           are
           troubled
           with
           doubtings
           of
           the
           truth
           of
           the
           Christian
           faith
           ,
           in
           a
           prevalent
           degree
           ,
           who
           are
           well
           convinced
           of
           those
           antecedent
           verities
           of
           the
           Deity
           ,
           and
           of
           the
           
             natural
             obligation
          
           and
           necessity
           of
           Holiness
           ,
           and
           of
           the
           
             Immortality
             of
             the
             soul
          
           ,
           or
           of
           a
           
             future
             life
          
           of
           reward
           and
           punishment
           ;
           and
           that
           live
           in
           any
           reasonable
           conformity
           to
           these
           natural
           principles
           which
           they
           profess
           .
           For
           when
           natural
           evidence
           hath
           sufficiently
           convinced
           a
           man
           ,
           that
           he
           is
           obliged
           to
           
             be
             holy
          
           ,
           in
           absolute
           obedience
           and
           love
           to
           his
           Creator
           ,
           through
           the
           hopes
           and
           fears
           of
           another
           life
           ;
           he
           is
           very
           much
           prepared
           to
           close
           with
           the
           design
           and
           doctrine
           of
           the
           Gospel
           ,
           which
           is
           so
           far
           from
           contradicting
           this
           ,
           that
           it
           doth
           but
           confirm
           it
           ,
           and
           shew
           us
           the
           way
           by
           which
           it
           may
           most
           certainly
           be
           brought
           to
           pass
           .
        
         
           And
           therefore
           my
           observation
           and
           experiences
           constrain
           me
           to
           think
           ,
           that
           there
           is
           no
           point
           which
           I
           have
           insisted
           on
           ,
           which
           so
           much
           calleth
           for
           my
           vindication
           ,
           as
           the
           third
           ,
           about
           the
           
             Life
             to
             come
          
           .
        
         
           I
           know
           there
           is
           a
           sort
           of
           over-wise
           and
           over-doing
           Divines
           ,
           who
           will
           tell
           their
           followers
           in
           private
           ,
           where
           there
           is
           none
           to
           contradict
           them
           ,
           that
           the
           method
           of
           this
           Treatise
           is
           perverse
           ,
           as
           appealing
           too
           much
           to
           natural
           light
           ,
           and
           over-valuing
           humane
           reason
           ;
           and
           that
           I
           should
           have
           done
           no
           more
           but
           shortly
           tell
           men
           ,
           that
           All
           that
           which
           God
           speaketh
           in
           his
           word
           is
           true
           ;
           and
           that
           
             propria
             luce
          
           ,
           it
           is
           evident
           that
           the
           Scripture
           is
           the
           Word
           of
           God
           ;
           and
           that
           to
           all
           God's
           Elect
           he
           will
           give
           his
           Spirit
           to
           cause
           them
           to
           discern
           it
           :
           and
           that
           this
           much
           alone
           had
           been
           better
           than
           all
           these
           disputes
           and
           reasons
           :
           but
           these
           over-wise
           men
           ,
           who
           need
           themselves
           no
           reason
           for
           their
           Religion
           ,
           and
           judge
           accordingly
           of
           others
           ,
           and
           think
           that
           those
           men
           who
           rest
           not
           in
           the
           authority
           of
           Jesus
           Christ
           ,
           should
           rest
           in
           theirs
           ,
           are
           many
           of
           them
           so
           well
           acquainted
           with
           me
           ,
           as
           not
           to
           expect
           that
           I
           should
           trouble
           
           them
           in
           their
           way
           ,
           
           or
           reason
           against
           them
           ,
           who
           speak
           against
           reason
           ;
           even
           in
           the
           greatest
           matters
           which
           our
           reason
           is
           given
           us
           for
           .
           As
           much
           as
           I
           am
           addicted
           to
           scribling
           ,
           I
           can
           quietly
           dismiss
           this
           sort
           of
           men
           ,
           and
           love
           their
           zeal
           ,
           without
           the
           labour
           of
           opening
           their
           ignorance
           .
        
         
           My
           task
           therefore
           in
           this
           conclusion
           ,
           shall
           be
           only
           to
           defend
           the
           doctrine
           delivered
           in
           this
           fore-going
           Treatise
           ,
           of
           the
           
             Life
             to
             come
          
           ,
           
           or
           the
           Soul's
           Immortality
           ,
           against
           some
           who
           call
           themselves
           Philosophers
           .
           For
           of
           men
           so
           called
           ,
           it
           is
           but
           a
           small
           part
           who
           at
           all
           gainsay
           this
           weighty
           truth
           .
           The
           followers
           of
           Plato
           the
           Divine
           Philosopher
           ,
           with
           the
           Pythagoreans
           ,
           the
           Stoicks
           ,
           the
           Cynicks
           ,
           and
           divers
           other
           Sects
           ,
           are
           so
           much
           for
           it
           ,
           that
           indeed
           the
           most
           of
           them
           go
           too
           far
           ,
           and
           make
           the
           soul
           to
           be
           eternal
           both
           
             à
             parte
             arte
          
           ,
           and
           
             à
             parte
             post
          
           :
           and
           Cicero
           doth
           conclude
           from
           its
           
             self-moving
             power
          
           ,
           that
           it
           is
           certainly
           eternal
           and
           divine
           :
           Insomuch
           that
           not
           only
           Arnobius
           ,
           but
           many
           other
           ancient
           Christians
           ,
           write
           so
           much
           against
           Plato
           for
           holding
           the
           soul
           to
           be
           
             naturally
             immortal
          
           ,
           and
           assert
           themselves
           ,
           that
           it
           is
           of
           a
           middle
           nature
           ,
           between
           that
           which
           is
           
             naturally
             immortal
          
           ,
           
           and
           that
           which
           is
           meerly
           mortal
           ,
           that
           he
           that
           doth
           not
           well
           understand
           them
           ,
           may
           be
           scandalized
           at
           their
           expressions
           ,
           and
           think
           that
           he
           readeth
           the
           Philosopher
           defending
           the
           souls
           immortality
           ,
           and
           the
           Christian
           opposing
           it
           .
           And
           though
           Aristotle's
           opinion
           be
           questioned
           by
           many
           ,
           yet
           Cicero
           ,
           who
           lived
           in
           time
           and
           places
           wherein
           he
           had
           better
           advantage
           than
           we
           to
           know
           his
           meaning
           ,
           doth
           frequently
           affirm
           ,
           that
           he
           was
           in
           the
           main
           of
           Plato's
           mind
           ;
           and
           that
           the
           
             Academicks
             ,
             Peripateticks
          
           and
           Stoicks
           differed
           more
           in
           words
           than
           sense
           ;
           chiding
           the
           Stoicks
           for
           their
           schism
           or
           separation
           ,
           in
           setting
           up
           a
           School
           or
           Sect
           as
           new
           ,
           which
           had
           almost
           nothing
           new
           but
           words
           .
           Not
           only
           
             Fernelius
             (
             de
             abditis
             rerum
             causis
             )
          
           but
           many
           others
           have
           vindicated
           Aristotle
           ,
           however
           his
           obscurity
           hath
           given
           men
           occasion
           to
           keep
           up
           that
           controversie
           .
           And
           if
           the
           book
           
             de
             Mundo
          
           be
           undoubtedly
           his
           ,
           I
           see
           no
           reason
           to
           make
           any
           more
           question
           of
           his
           meaning
           ;
           much
           less
           if
           that
           book
           be
           his
           which
           is
           entitled
           ,
           
             Mystica
             Aegypt
             .
             &
             Chald.
             Philos
             .
          
           which
           
             Aben
             Ama
             Arabs
          
           translated
           out
           of
           Greek
           into
           Arabick
           ,
           which
           
             Franc.
             Roseus
          
           brought
           from
           Damascus
           ,
           and
           
             Moses
             Rovas
             Medicus
             Haebr
          
           .
           translated
           into
           Italian
           ,
           and
           
             Pet.
             
             Nicol.
             Castelinus
          
           into
           Latine
           ,
           and
           Patricius
           thinketh
           Aristotle
           took
           from
           Plato's
           mouth
           .
        
         
           It
           is
           only
           then
           the
           Epicureans
           ,
           and
           some
           novel
           Somatists
           that
           I
           have
           now
           to
           answer
           ,
           who
           think
           they
           have
           much
           to
           say
           against
           the
           separated
           subsistence
           and
           immortality
           of
           mans
           soul
           ,
           which
           I
           may
           reduce
           to
           these
           objections
           following
           .
        
         
           I.
           Matter
           and
           Motion
           ,
           without
           any
           more
           ,
           may
           do
           all
           that
           which
           you
           ascribe
           to
           
             incorporeal
             substances
          
           or
           souls
           :
           therefore
           you
           assert
           them
           without
           ground
           .
           II.
           To
           confirm
           this
           ,
           the
           bruits
           have
           
             sense
             ,
             imagination
             ,
             thought
          
           and
           reason
           ,
           by
           matter
           and
           motion
           only
           ,
           without
           immortal
           or
           incorporeal
           substances
           :
           therefore
           by
           sense
           ,
           imagination
           ,
           thoughts
           or
           reason
           ,
           you
           cannot
           prove
           that
           man
           hath
           more
           .
           III.
           Forms
           are
           but
           Accidents
           ,
           that
           is
           ,
           Qualities
           ,
           or
           the
           mode
           of
           matter
           ,
           and
           not
           Substances
           different
           from
           matter
           :
           therefore
           it
           is
           so
           with
           humane
           souls
           .
           IV.
           The
           soul
           dependeth
           upon
           matter
           in
           its
           operations
           ,
           and
           acteth
           according
           to
           it
           ,
           and
           not
           without
           it
           :
           therefore
           it
           is
           material
           ,
           and
           consequently
           mortal
           .
           V.
           No
           immaterial
           substance
           moveth
           that
           which
           is
           material
           ,
           or
           is
           the
           principle
           of
           its
           operations
           :
           but
           the
           soul
           moveth
           the
           body
           as
           the
           principle
           of
           its
           operations
           :
           ergo
           .
           VI.
           If
           in
           our
           dreams
           the
           thoughts
           do
           operate
           only
           according
           to
           the
           accidental
           irregular
           motion
           of
           the
           spirits
           ,
           and
           sometime
           be
           so
           unactive
           ,
           that
           we
           do
           not
           so
           much
           as
           dream
           ,
           then
           the
           soul
           is
           nothing
           but
           the
           said
           active
           spirits
           ,
           or
           some
           material
           corruptible
           thing
           :
           but
           ,
           &c.
           ergo
           .
           VII
           .
           Sense
           is
           a
           more
           perfect
           apprehension
           than
           Reason
           :
           therefore
           Bruits
           ,
           which
           have
           sense
           ,
           have
           as
           noble
           and
           perfect
           a
           kind
           of
           soul
           as
           man
           ;
           or
           at
           least
           reason
           is
           no
           proof
           of
           the
           immateriality
           of
           souls
           .
           VIII
           .
           Sensation
           and
           Intellection
           are
           both
           but
           Reception
           ,
           and
           and
           the
           soul
           is
           but
           a
           patient
           in
           them
           :
           Ergo
           ,
           it
           is
           not
           a
           self-moving
           ,
           and
           so
           not
           an
           incorporeal
           substance
           .
           IX
           .
           Nothing
           is
           in
           the
           understanding
           but
           what
           is
           first
           in
           the
           sense
           :
           Ergo
           ,
           the
           understanding
           can
           reach
           no
           further
           than
           to
           sensible
           things
           :
           Ergo
           ,
           it
           is
           it self
           of
           no
           higher
           a
           kind
           .
           X.
           Corporeal
           objects
           move
           the
           soul
           :
           Ergo
           ,
           it
           is
           corporeal
           .
           For
           things
           material
           cannot
           work
           upon
           that
           which
           is
           immaterial
           .
           XI
           .
           If
           the
           soul
           were
           incorporeal
           ,
           it
           would
           know
           it self
           to
           be
           so
           :
           but
           it
           is
           not
           only
           ignorant
           of
           that
           ,
           but
           hath
           no
           true
           notion
           ,
           but
           meerly
           negative
           ,
           of
           immaterial
           beings
           .
           XI
           .
           That
           
           which
           is
           generated
           is
           corruptible
           :
           but
           the
           soul
           is
           generated
           ,
           as
           is
           proved
           by
           Senertus
           ,
           and
           many
           others
           .
           XIII
           .
           
             Quicquid
             oritur
             interit
          
           ;
           that
           which
           is
           not
           eternal
           as
           to
           the
           past
           duration
           ,
           is
           not
           eternal
           as
           to
           the
           future
           duration
           :
           but
           all
           Christians
           maintain
           ,
           that
           the
           soul
           is
           either
           created
           or
           generated
           ,
           and
           not
           of
           eternal
           duration
           ,
           as
           to
           what
           is
           past
           :
           and
           all
           the
           Philosophers
           ,
           or
           most
           who
           took
           it
           to
           be
           eternal
           as
           to
           future
           duration
           ,
           went
           on
           that
           ground
           ,
           that
           it
           was
           so
           antecedently
           .
           XIV
           .
           You
           give
           us
           none
           but
           moral
           arguments
           for
           the
           soul's
           immortality
           .
           XV.
           Nay
           ,
           you
           confess
           ,
           that
           the
           soul
           's
           eternal
           duration
           cannot
           by
           you
           be
           proved
           by
           any
           natural
           evidence
           ;
           though
           you
           think
           you
           so
           prove
           a
           life
           of
           Retribution
           .
           XVI
           .
           The
           soul
           and
           body
           are
           like
           a
           candle
           ,
           where
           oyl
           ,
           and
           week
           ,
           and
           fire
           ,
           (
           which
           are
           all
           )
           are
           in
           
             flexu
             continuo
          
           ,
           and
           as
           there
           is
           not
           the
           same
           individual
           flame
           this
           hour
           as
           was
           the
           last
           ,
           so
           neither
           have
           we
           the
           same
           individual
           souls
           :
           Ergo
           ,
           they
           are
           uncapable
           of
           a
           life
           of
           Retribution
           hereafter
           .
           XVII
           .
           If
           the
           soul
           be
           a
           durable
           substance
           ,
           (
           as
           we
           must
           confess
           no
           substance
           is
           annihilated
           )
           it
           is
           most
           likely
           to
           come
           from
           the
           
             anima
             mundi
          
           ,
           or
           some
           universal
           soul
           of
           that
           orb
           or
           system
           of
           which
           it
           is
           a
           part
           ,
           and
           so
           to
           return
           to
           it
           again
           ,
           as
           the
           beams
           to
           the
           Sun
           ;
           and
           so
           to
           cease
           its
           individuation
           ,
           and
           consequently
           to
           be
           uncapable
           of
           a
           life
           of
           Retribution
           .
           XVIII
           .
           The
           Platonists
           who
           hold
           the
           souls
           immortality
           ,
           (
           and
           some
           Platonick
           Divines
           too
           )
           have
           so
           many
           fopperies
           about
           its
           vehicles
           ,
           regions
           and
           transmutations
           ,
           as
           maketh
           their
           principal
           doctrine
           the
           less
           credible
           .
           XIX
           .
           If
           the
           soul
           should
           continue
           its
           individuation
           ,
           yet
           its
           actings
           will
           be
           nothing
           like
           what
           they
           are
           in
           the
           body
           ;
           nor
           can
           they
           exercise
           a
           memory
           of
           what
           they
           did
           in
           the
           body
           ,
           as
           having
           not
           the
           material
           spirits
           and
           nerves
           ,
           by
           which
           memory
           is
           exercised
           :
           and
           therefore
           they
           can
           have
           no
           proper
           retribution
           ,
           especially
           punishment
           ,
           for
           any
           thing
           here
           done
           .
           XX.
           The
           belief
           of
           the
           immortality
           of
           the
           soul
           doth
           fill
           men
           with
           fears
           ,
           and
           take
           up
           their
           lives
           in
           superstitious
           cares
           for
           a
           life
           to
           come
           ,
           which
           might
           be
           spent
           in
           quietness
           ,
           and
           in
           publick
           works
           :
           and
           it
           fills
           the
           world
           with
           all
           those
           religious
           sects
           and
           controversies
           ,
           which
           have
           so
           long
           destroyed
           Charity
           and
           Peace
           .
        
         
           These
           are
           the
           Objections
           which
           I
           have
           here
           to
           answer
           .
        
         
           
           
             OBJECTION
             I.
             
          
           
             
               MAtter
               and
               Motion
               ,
               without
               any
               more
               ,
               may
               do
               all
               that
               which
               you
               ascribe
               to
               souls
               .
            
          
           
             Answ
             .
             When
             nothing
             seemeth
             to
             us
             more
             false
             and
             absurd
             ,
             
             than
             the
             matter
             of
             your
             objection
             ;
             you
             cannot
             expect
             that
             your
             naked
             assertion
             should
             satisfie
             us
             without
             proof
             :
             and
             a
             satisfactory
             proof
             must
             reach
             to
             all
             the
             
               noblest
               instances
            
             ,
             and
             must
             have
             better
             evidence
             than
             the
             bold
             and
             confident
             affirmations
             of
             men
             ,
             who
             expect
             that
             their
             conceptions
             should
             be
             taken
             for
             the
             flower
             of
             reason
             ,
             whilst
             they
             are
             pleading
             against
             the
             
               reasoning
               nature
            
             it self
             .
             And
             to
             what
             Authors
             will
             they
             send
             us
             for
             the
             proof
             of
             this
             assertion
             ?
             Is
             it
             to
             Mr.
             Hobs
             ?
             We
             have
             perused
             him
             ,
             and
             weigh'd
             his
             reasons
             ,
             and
             find
             them
             such
             as
             reflect
             no
             dishonour
             on
             the
             understandings
             of
             those
             ,
             who
             judge
             them
             to
             be
             void
             of
             probability
             as
             well
             as
             cogent
             evidence
             .
             But
             after
             so
             smart
             a
             castigation
             as
             he
             hath
             received
             from
             the
             learned
             D●
             Ward
             ,
             (
             now
             Bishop
             of
             Exeter
             )
             and
             from
             that
             clear-headed
             Primate
             of
             Ireland
             ,
             Dr.
             Bramhal
             ,
             I
             hope
             it
             will
             not
             be
             expected
             ,
             that
             I
             trouble
             my self
             or
             my
             Reader
             with
             him
             here
             .
             Is
             it
             to
             Gassendus
             ?
             He
             writeth
             for
             the
             immaterial
             created
             humane
             soul
             himself
             .
             And
             Charity
             obligeth
             me
             not
             to
             charge
             him
             with
             prevarication
             ,
             whatsoever
             to
             Cartesius
             or
             any
             where
             else
             he
             writeth
             ,
             which
             seemeth
             injurious
             to
             this
             Doctrine
             .
             And
             if
             Sorberius
             number
             it
             with
             his
             honours
             ,
             
               (
               in
               vita
               Gassendi
            
             )
             that
             Mr.
             Hobs
             could
             not
             sufficiently
             admire
             his
             works
             ,
             
               Qui
               Heroem
               nostrum
               nunquam
               majorem
               apparere
               pronunciabat
               ,
               quam
               in
               retundendis
               larvis
               ,
               tenues
               in
               auras
               tam
               facilè
               diffugientibus
               ,
               gladio
               imperviis
               ,
               nec
               ictum
               clava
               excipientibus
               :
               ita
               enim
               sentiebat
               vir
               emunctae
               naris
               de
               Meditationibus
               Cartesii
               &
               de
               illa
               Gassendi
               disquisitione
               ,
               &c.
               
            
             It
             was
             because
             he
             weighed
             not
             honour
             in
             an
             English
             ballance
             ,
             nor
             judged
             not
             of
             an
             English-man
             by
             an
             English
             judgment
             ,
             nor
             himself
             well
             perceived
             what
             was
             indeed
             honourable
             or
             dishonourable
             in
             his
             friend
             .
             If
             you
             send
             us
             to
             Epicurus
             and
             Lucretius
             ,
             they
             are
             so
             overwhelmed
             with
             the
             number
             of
             adversaries
             that
             have
             fallen
             upon
             them
             ,
             that
             it
             is
             a
             dishonour
             to
             give
             them
             
             another
             blow
             .
             Besides
             all
             the
             crowd
             of
             
               Peripateticks
               ,
               Platonists
            
             and
             Stoicks
             ,
             even
             the
             moderate
             latitudinarian
             Cicero
             hath
             spit
             so
             oft
             in
             the
             face
             of
             Epicurus
             ,
             that
             when
             Gassendus
             hath
             laboured
             hard
             in
             wiping
             it
             ,
             he
             thought
             meet
             to
             let
             this
             spot
             alone
             .
             But
             because
             it
             is
             onely
             this
             sort
             of
             men
             ,
             that
             are
             the
             adversaries
             with
             whom
             we
             do
             contend
             ,
             I
             will
             this
             once
             be
             so
             troublesome
             to
             the
             Reader
             ,
             as
             to
             give
             him
             first
             some
             general
             countercharges
             and
             reasons
             ,
             against
             the
             authority
             of
             these
             men
             ;
             and
             next
             some
             particular
             reasons
             against
             the
             objected
             sufficiency
             of
             Matter
             and
             Motion
             ,
             to
             do
             the
             offices
             which
             we
             ascribe
             to
             souls
             .
          
           
             And
             ,
             1.
             
             When
             I
             find
             men
             dispute
             against
             Man
             ,
             and
             reason
             against
             the
             
               power
               of
               Reason
            
             ,
             I
             think
             
               humane
               interest
            
             alloweth
             me
             to
             be
             distrustful
             of
             their
             sophist●y
             ,
             and
             to
             yield
             no
             further
             than
             I
             have
             cogent
             evidence
             .
             If
             man's
             soul
             be
             his
             form
             ,
             he
             denieth
             man
             to
             be
             man
             ,
             who
             denieth
             him
             that
             soul
             .
          
           
             2.
             
             I
             find
             Philosophers
             so
             little
             agreed
             among
             themselves
             ,
             that
             it
             greatly
             diminisheth
             their
             authority
             and
             requireth
             a
             man
             who
             is
             just
             to
             his
             reason
             ,
             to
             make
             a
             very
             accurate
             trial
             before
             he
             fall
             it
             with
             any
             of
             their
             opinions
             .
             Their
             divisions
             are
             sufficiently
             opened
             and
             aggravated
             by
             
               Laertius
               ,
               Cicero
            
             ,
             and
             many
             more
             of
             themselves
             ;
             and
             contemptuously
             displayed
             by
             
               Hermas
               ,
               Arnobius
               ,
               Athenagoras
               ,
               Lactantius
               ,
               Eusebius
               ,
            
             and
             many
             other
             Christians
             .
             There
             are
             few
             things
             that
             one
             asserteth
             ,
             but
             there
             are
             many
             to
             rise
             up
             against
             him
             and
             contradict
             it
             .
             They
             must
             better
             defend
             themselves
             against
             one
             another
             ,
             before
             their
             authority
             be
             much
             reverenced
             by
             others
             .
          
           
             3.
             
             I
             find
             the
             wisest
             of
             them
             so
             conscious
             of
             their
             ignorance
             ,
             that
             they
             take
             most
             for
             uncertain
             which
             they
             say
             themselves
             ;
             and
             confess
             they
             talk
             but
             in
             the
             dark
             :
             which
             made
             the
             Pyrrhonians
             and
             Arcesilas
             have
             so
             many
             followers
             ;
             and
             Cicero
             with
             the
             Academicks
             so
             over-modest
             in
             disclaiming
             certainty
             and
             confidence
             ,
             and
             writing
             by
             Dialogues
             with
             so
             much
             indifferency
             and
             wavering
             as
             they
             did
             .
             I
             need
             not
             send
             you
             to
             Zanchez
             his
             
               Nihil
               scitur
            
             ,
             nor
             to
             our
             Mr.
             Glanvil's
             
               Vanity
               of
               Dogmatizing
            
             ,
             for
             satisfaction
             .
             The
             learned
             Gassendus
             his
             modesty
             is
             sufficient
             ,
             who
             if
             he
             speak
             of
             
               Occult
               Qualities
            
             ,
             will
             ask
             you
             ,
             
               What
               Qualities
               are
               not
               occult
            
             ?
             And
             if
             he
             speak
             of
             the
             magnitude
             and
             distances
             of
             the
             Stars
             ,
             
             will
             tell
             you
             how
             little
             possibility
             of
             assurance
             is
             left
             to
             mortals
             ,
             
             about
             those
             things
             which
             others
             with
             over
             much
             confidence
             have
             asserted
             .
             And
             about
             the
             case
             in
             hand
             ,
             he
             could
             no
             better
             defend
             Epicurus
             against
             Cicero's
             
               [
               Hoc
               est
               optare
               ,
               &
               provincias
               dare
               atomis
               ,
               non
               disputare
               ]
            
             than
             by
             confessing
             [
             
               Vere
               quidem
               id
               objici
               ;
               sed
               eam
               tamen
               esse
               ingenii
               humani
               imbecilitatem
               ,
               ut
               objici
               idem
               nemini
               non
               possit
               —
               De
               ipsis
               principiis
               dicere
               nil
               aliud
               licet
               ,
               nisi
               quod
               haec
               isto
               ,
               illa
               illo
               modo
               se
               habeant
               ,
               ex
               suae
               naturae
               necessitate
               ;
               cum
               ignoremus
               germanam
               causam
               ob
               quam
               ita
               se
               habeant
               ;
               immo
               cum
               ea
               frustra
               quaeratur
               ,
               nisi
               sit
               cundum
               in
               infinitum
               .
               §
               .
            
             1.
             l.
             3.
             c.
             7.
             pag.
             275.
             
             And
             ingenuously
             he
             confesseth
             ,
             §
             .
             2.
             l.
             2.
             c.
             3.
             p.
             560.
             
             
               Verum
               quicquid
               dicatur
            
             (
             scil
             .
             per
             Cartesium
             &
             Epicurum
             )
             
               hypothesis
               semper
               mera
               est
               ,
               ac
               difficultas
               remanet
               ,
               fierique
               nihil
               tutius
               potest
               ,
               quàm
               profitendo
               ignorantiam
               ,
               totum
               quem
               videmus
               rerum
               ordinem
               in
               arbitrium
               ,
               summi
               opificis
               conferre
               .
               Dicere
               certe
               quod
               aliqui
               ,
               solem
            
             v.g.
             
               idcirco
               hic
               potius
               quàm
               alibi
               esse
               ,
               quia
               ejus
               naturae
               ita
               exigat
               ,
               id
               quidem
               vere
               dicitur
               ;
               sed
               interim
               nil
               aliud
               est
               ,
               quàm
               respondere
               ipsum
               quaesitum
               ,
               &
               dissimulando
               ignorantiam
               ,
               videri
               esse
               animi
               in
               causam
               optimam
               parum
               grati
               .
            
             Which
             is
             true
             and
             applicable
             to
             many
             other
             cases
             .
             And
             it
             is
             ingenuously
             confessed
             lately
             by
             the
             very
             ingenious
             Mr.
             
               Samuel
               Parker
            
             ,
             [
             
               I
               am
               lately
               grown
               such
               a
               despairing
               Sceptick
               in
               all
               Physiological
               Theories
               ,
               that
               I
               cannot
               concern
               myself
               in
               the
               truth
               or
               falshood
               of
               any
               hypotheses
               .
               For
               though
               I
               prefer
               the
               Mechanical
               hypotheses
               before
               any
               other
               ,
               yet
               me-thinks
               their
               contexture
               is
               too
               slight
               and
               brittle
               to
               have
               any
               stress
               laid
               upon
               them
               :
               and
               I
               can
               resemble
               them
               to
               nothing
               better
               than
               your
               glass
               drops
               ,
               from
               which
               if
               the
               least
               portion
               be
               broken
               ,
               the
               whole
               compages
               immediately
               dissolves
               and
               shatters
               into
               dust
               and
               atoms
               :
               for
               their
               parts
               which
               rather
               lie
               than
               hang
               together
               ,
               being
               supported
               only
               by
               the
               thin
               film
               of
               a
               brittle
               conjecture
               ,
               (
               not
               annealed
               by
               experience
               and
               observation
               )
               &c.
               
            
             And
             upon
             the
             like
             reasons
             it
             is
             rejected
             by
             that
             eminently
             learned
             and
             industrious
             man
             ,
             Dr.
             
               Willis
               ,
               de
               ferment
               .
               p.
            
             3.
             
             
               At
               quoniam
               principia
               sua
               supponit
               potius
               quam
               demonstrat
               ,
               docetque
               qualis
               figurae
               elementa
               ista
               corporum
               sint
               ,
               non
               quae
               ipsa
               fuerint
               ,
               atque
               etiam
               notiones
               inducit
               valde
               subtiles
               &
               à
               sensu
               remotas
               ,
               quaeque
               naturae
               phaenomenis
               quando
               ad
               particularia
               descenditur
               ,
               non
               satis
               quadrant
               ,
               hac
               insuper
               habita
               ,
               &c.
               
            
          
           
           
             
             4.
             
             And
             I
             find
             that
             the
             Philosophers
             that
             have
             rejected
             or
             vilified
             Epicurus
             and
             his
             way
             ,
             have
             been
             very
             numerous
             ;
             multitudes
             to
             a
             few
             ,
             and
             of
             the
             most
             venerable
             names
             in
             the
             ages
             and
             places
             where
             they
             lived
             ;
             and
             no
             one
             sect
             of
             them
             so
             vilified
             by
             the
             rest
             ,
             as
             the
             Epicureans
             were
             by
             all
             .
          
           
             5.
             
             I
             find
             also
             ,
             that
             the
             most
             who
             in
             this
             age
             adhere
             to
             the
             Epicurean
             (
             or
             Cartes●an
             )
             Hypothesis
             ,
             are
             the
             younger
             sort
             of
             ingenious
             men
             ,
             who
             have
             received
             prejudice
             against
             the
             
               Peripateticks
               ,
               Platonists
            
             and
             Stoicks
             ,
             before
             they
             did
             ever
             throughly
             study
             them
             ;
             but
             reverencing
             more
             some
             person
             noted
             for
             much
             ingenuity
             ,
             by
             his
             authority
             have
             been
             drawn
             to
             defend
             ,
             what
             they
             scarce
             understand
             themselves
             .
             And
             that
             it
             is
             the
             
               meer
               novelty
            
             of
             some
             of
             these
             new-started
             notions
             ,
             which
             maketh
             them
             so
             much
             followed
             ;
             as
             
               novelties
               in
               Religion
            
             are
             with
             some
             young
             and
             wanton
             wits
             :
             and
             accordingly
             I
             expect
             ,
             that
             ere
             long
             they
             will
             grow
             out
             of
             fashion
             ,
             and
             die
             again
             before
             ever
             they
             come
             to
             have
             such
             supporters
             as
             the
             other
             Philosophy
             hath
             had
             .
          
           
             6.
             
             
               Respicere
               ad
               plurima
            
             ,
             to
             take
             in
             all
             that
             must
             be
             taken
             in
             ,
             is
             the
             character
             of
             true
             wisdom
             .
             But
             I
             find
             that
             the
             Epicureans
             do
             
               respicere
               ad
               pauca
            
             ;
             they
             look
             so
             much
             at
             things
             corporeal
             ,
             that
             they
             quite
             over-look
             the
             noblest
             natures
             ;
             and
             they
             reduce
             all
             to
             Matter
             and
             Motion
             ,
             because
             nothing
             but
             Matter
             and
             Motion
             is
             throughly
             studied
             by
             them
             .
             And
             like
             idle
             Boys
             ,
             who
             tear
             out
             all
             the
             hard
             leaves
             of
             their
             books
             ,
             and
             say
             they
             have
             learn'd
             all
             when
             they
             have
             learnt
             the
             rest
             ;
             so
             do
             they
             cut
             off
             and
             deny
             the
             noblest
             parts
             of
             nature
             ,
             and
             then
             sweep
             together
             the
             dust
             of
             agitated
             Atoms
             ,
             and
             tell
             us
             that
             they
             have
             resolved
             all
             the
             Phaenomena
             in
             Nature
             .
          
           
             7.
             
             And
             I
             find
             that
             they
             are
             very
             kind
             natured
             to
             their
             own
             conceptions
             ,
             and
             take
             those
             for
             demonstrations
             ,
             which
             other
             men
             think
             are
             liker
             dreams
             .
          
           
             8.
             
             I
             perceive
             that
             they
             are
             deluded
             by
             taking
             the
             vestigia
             and
             images
             of
             things
             ,
             for
             the
             things
             themselves
             .
             The
             Intellectual
             nature
             is
             the
             image
             of
             the
             Divine
             ,
             and
             the
             Sensitive
             of
             the
             Intellectual
             ,
             and
             the
             Vegetative
             of
             the
             Sensitive
             ,
             and
             the
             Fiery
             of
             the
             Incorporeal
             .
             And
             when
             they
             can
             prove
             no
             more
             in
             any
             of
             the
             lower
             ,
             but
             such
             an
             image
             of
             the
             higher
             ,
             they
             would
             on
             that
             advantage
             confound
             them
             all
             ;
             and
             would
             
             hence
             conclude
             that
             Bruits
             are
             intellectual
             ,
             and
             deny
             the
             differencing
             forms
             of
             all
             things
             .
          
           
             9.
             
             I
             find
             that
             as
             they
             look
             so
             much
             at
             the
             Organ
             ,
             as
             to
             over-look
             the
             Agent
             ;
             and
             look
             so
             much
             at
             the
             particles
             of
             matter
             ,
             as
             to
             over-look
             the
             different
             natures
             of
             it
             :
             so
             do
             they
             observe
             the
             second
             cause
             with
             so
             narrow
             a
             mind
             ,
             as
             much
             to
             over-look
             the
             first
             :
             or
             when
             they
             have
             acknowledged
             that
             there
             is
             a
             God
             ,
             they
             think
             they
             have
             done
             fair
             ,
             though
             afterwards
             they
             consider
             not
             that
             interest
             of
             his
             in
             all
             operations
             ,
             which
             their
             own
             concessions
             necessarily
             infer
             .
          
           
             10.
             
             Lastly
             ,
             I
             perceive
             that
             they
             proceed
             not
             methodically
             in
             their
             collections
             ,
             but
             confound
             all
             by
             mixing
             certainties
             with
             uncertainties
             .
             Whereas
             the
             first
             ,
             the
             great
             ,
             the
             most
             discernable
             truths
             ,
             should
             be
             first
             congested
             as
             CERTAINTIES
             by
             themselves
             ,
             and
             the
             uncertainties
             should
             not
             be
             
               pleaded
               against
               them
            
             ,
             nor
             suffered
             to
             stand
             in
             contest
             with
             them
             .
          
           
             Perceiving
             all
             these
             general
             Reasons
             to
             distrust
             this
             sort
             of
             Philosophers
             above
             others
             ,
             though
             I
             resolve
             to
             be
             impartial
             ,
             I
             cannot
             willingly
             be
             so
             foolish
             ,
             as
             to
             over-look
             their
             disadvantage
             in
             the
             present
             cause
             .
          
           
             II.
             The
             particular
             reasons
             which
             disswade
             me
             from
             believing
             the
             Epicurean
             sufficiency
             of
             Matter
             and
             Motion
             are
             these
             following
             .
          
           
             1.
             
             They
             all
             (
             with
             whom
             I
             have
             now
             to
             do
             )
             are
             constrained
             to
             confess
             an
             
               incorporeal
               intellectual
               substance
            
             ;
             even
             that
             
               there
               is
               a
               God
            
             ,
             and
             that
             GOD
             is
             such
             .
             Epicurus
             himself
             doth
             not
             deny
             it
             ,
             yea
             ,
             seemeth
             to
             speak
             magnificently
             of
             God
             ,
             and
             in
             honour
             to
             him
             would
             excuse
             his
             providence
             from
             the
             minding
             of
             inferiour
             things
             .
             For
             ,
             1.
             
             They
             know
             that
             matter
             did
             not
             make
             it self
             ;
             and
             motion
             is
             but
             its
             mode
             :
             and
             therefore
             matter
             cannot
             be
             made
             by
             its
             
               own
               motion
            
             .
             It
             s
             being
             is
             in
             order
             of
             nature
             before
             its
             motion
             .
             And
             matter
             is
             in
             it self
             so
             dull
             a
             thing
             ,
             (
             and
             by
             the
             adversaries
             stripped
             of
             all
             forms
             ,
             which
             are
             not
             caused
             by
             motion
             )
             that
             if
             it
             were
             said
             to
             be
             from
             eternity
             in
             its
             duration
             ,
             they
             will
             confess
             it
             could
             be
             but
             as
             an
             eternal
             effect
             of
             some
             nobler
             cause
             .
             So
             that
             at
             the
             first
             word
             they
             grant
             ,
             that
             matter
             hath
             an
             incorporeal
             cause
             .
             2.
             
             And
             motion
             ,
             as
             it
             is
             found
             in
             matter
             ,
             could
             not
             cause
             it self
             ;
             though
             it
             be
             but
             of
             the
             mode
             of
             matter
             ,
             it
             is
             such
             a
             
             
             
             
             
             mode
             as
             must
             have
             a
             cause
             .
             
             And
             the
             passive
             matter
             yet
             unmoved
             ,
             is
             supposed
             by
             themselves
             to
             be
             void
             of
             all
             antecedent
             moving
             power
             .
             So
             that
             they
             are
             all
             fain
             to
             say
             ,
             that
             God
             made
             the
             matter
             ,
             and
             gave
             it
             the
             first
             push
             .
             And
             so
             all
             matter
             and
             motion
             is
             reduced
             to
             a
             
               first
               efficient
            
             ,
             who
             is
             incorporeal
             :
             And
             therefore
             an
             
               incorporeal
               being
            
             is
             acknowledged
             .
          
           
             
             2.
             
             I
             meet
             with
             none
             of
             them
             who
             dare
             deny
             this
             God
             to
             be
             
               an
               intellectual
               free
               Agent
            
             ;
             so
             that
             though
             it
             be
             granted
             them
             ,
             that
             
               intelligere
               ,
               velle
            
             be
             not
             in
             God
             the
             same
             thing
             formally
             as
             it
             is
             in
             man
             ;
             yet
             is
             it
             something
             which
             eminently
             must
             be
             so
             called
             ;
             man
             having
             no
             fitter
             conception
             or
             expression
             of
             it
             ,
             than
             from
             these
             acts
             of
             his
             own
             soul
             .
             Epicurus
             will
             not
             make
             God
             defectively
             ignorant
             ,
             impotent
             ,
             or
             bad
             .
             When
             themselves
             divide
             all
             things
             into
             such
             as
             have
             understanding
             ,
             and
             such
             as
             have
             none
             ;
             of
             which
             part
             do
             they
             suppose
             GOD
             to
             stand
             ?
             Things
             that
             are
             void
             of
             understanding
             ,
             (
             formally
             or
             eminently
             )
             are
             below
             the
             dignity
             of
             things
             that
             have
             understanding
             .
             So
             that
             they
             confess
             there
             is
             existent
             an
             
               incorporeal
               ,
               intelligent
               ,
               free
               Agent
               .
            
          
           
             3.
             
             As
             they
             confess
             that
             this
             
               intellectual
               Agent
            
             is
             the
             first
             cause
             both
             of
             matter
             and
             motion
             ,
             so
             they
             cannot
             deny
             that
             he
             
               still
               causeth
               both
            
             ,
             by
             his
             
               continued
               influx
            
             or
             causing
             efficacy
             .
             For
             there
             can
             be
             
               no
               effect
            
             without
             a
             cause
             ;
             and
             therefore
             when
             the
             cause
             ceaseth
             ,
             the
             effect
             must
             cease
             .
             The
             material
             part
             of
             a
             
               moral
               cause
            
             may
             cease
             ,
             and
             yet
             the
             effect
             continue
             .
             But
             that
             moral
             causation
             continueth
             which
             is
             proportioned
             to
             the
             effect
             .
             The
             Parent
             may
             die
             while
             the
             child
             surviveth
             :
             but
             there
             is
             a
             continued
             cause
             of
             the
             life
             of
             the
             child
             ,
             proportioned
             to
             the
             effect
             .
             Matter
             is
             not
             an
             independent
             being
             .
             To
             say
             that
             God
             hath
             made
             it
             self-sufficient
             and
             independent
             ,
             is
             to
             say
             that
             he
             hath
             made
             it
             a
             God.
             
             Suppose
             but
             a
             total
             cessation
             of
             the
             Divine
             emanation
             ,
             influx
             and
             causation
             ,
             and
             you
             must
             needs
             suppose
             also
             the
             cessation
             of
             all
             Beings
             .
             If
             you
             say
             that
             when
             God
             hath
             once
             given
             it
             a
             Being
             ,
             it
             will
             continue
             of
             it self
             ,
             till
             his
             power
             annihilate
             it
             :
             I
             answer
             ,
             if
             it
             continue
             without
             a
             continuing
             causation
             ,
             it
             must
             continue
             as
             an
             independent
             self-sufficient
             being
             .
             But
             this
             is
             a
             contradiction
             ,
             because
             it
             is
             a
             creature
             ;
             GOD
             is
             no
             effect
             ,
             and
             therefore
             needeth
             no
             cause
             of
             subsistence
             :
             but
             the
             creature
             is
             an
             effect
             ,
             and
             cannot
             subsist
             a
             moment
             without
             a
             
               continued
               cause
            
             .
             As
             the
             beams
             or
             communicated
             light
             cannot
             continue
             an
             instant
             ,
             if
             there
             were
             a
             total
             cessation
             of
             the
             emanation
             of
             the
             luminary
             ,
             because
             their
             being
             is
             meerly
             dependent
             :
             and
             they
             need
             no
             other
             positive
             annihilation
             ,
             besides
             the
             cessation
             of
             the
             causation
             which
             did
             continue
             them
             .
             It
             was
             from
             one
             of
             
               your
               own
               Poets
            
             that
             Paul
             cited
             ,
             
               [
               In
               him
               we
               live
               ,
               and
               move
               ,
               and
               have
               our
               being
               ,
               for
               we
               are
               his
               off-spring
               .
               ]
            
             And
             nothing
             is
             more
             abhorrent
             to
             all
             common
             reason
             ,
             than
             that
             this
             stone
             or
             dirt
             ,
             which
             was
             nothing
             as
             yesterday
             ,
             should
             be
             a
             God
             to
             it self
             ,
             even
             one
             independent
             self-sufficient
             being
             ,
             as
             soon
             as
             it
             is
             created
             ;
             and
             so
             that
             God
             made
             as
             many
             demy-gods
             as
             atoms
             .
             We
             see
             past
             doubt
             ,
             that
             one
             creature
             cannot
             subsist
             or
             move
             without
             another
             ,
             on
             which
             it
             is
             dependent
             ;
             how
             much
             less
             can
             any
             creature
             subsist
             or
             move
             without
             its
             continued
             reception
             of
             its
             
               Creator's
               influx
            
             .
             If
             you
             could
             suppose
             that
             for
             one
             moment
             there
             were
             
               no
               God
            
             ,
             you
             must
             suppose
             there
             would
             be
             nothing
             .
             If
             I
             thought
             any
             would
             deny
             this
             ,
             besides
             those
             inflated
             vertiginous
             brains
             ,
             that
             are
             not
             to
             be
             disputed
             with
             ,
             I
             would
             say
             more
             for
             the
             illustration
             of
             it
             .
          
           
             Object
             .
             
               But
               though
               matter
               subsist
               not
               without
               a
               continued
               divine
               causation
               ,
               or
               emanation
               ,
               or
               efficacious
               volition
               ;
               yet
               motion
               may
               continue
               when
               all
               divine
               causation
               of
               it
               ceaseth
               :
               Because
               when
               God
               hath
               given
               it
               one
               push
               ,
               that
               causeth
               a
               motion
               ,
               which
               causeth
               another
               motion
               ,
               and
               that
               another
               ,
               and
               so
            
             in
             infinitum
             ,
             
               if
               there
               were
               no
               stop
            
             .
          
           
             Answ
             .
             1.
             
             If
             this
             were
             so
             ,
             it
             must
             be
             on
             supposition
             of
             a
             
               vis
               motiva
               communicata
               vel
               impressa
            
             :
             for
             if
             there
             had
             been
             no
             such
             ,
             the
             first
             motion
             would
             have
             not
             been
             ,
             or
             all
             have
             presently
             ceased
             for
             want
             of
             a
             continued
             cause
             .
             As
             there
             is
             no
             motion
             
               sine
               vi
               motiva
            
             ,
             so
             none
             can
             be
             communicated
             ,
             but
             
             by
             the
             communication
             of
             that
             force
             .
             Action
             is
             not
             nothing
             :
             nor
             will
             be
             caused
             by
             nothing
             :
             As
             the
             
               delapsus
               gravium
            
             would
             presently
             cease
             ,
             if
             we
             could
             cause
             the
             pondus
             or
             gravity
             to
             cease
             ;
             so
             is
             it
             in
             all
             other
             motions
             .
             If
             there
             be
             no
             vis
             or
             strength
             communicated
             along
             with
             the
             motion
             ,
             there
             would
             be
             nothing
             in
             that
             motion
             to
             cause
             another
             motion
             ,
             nor
             in
             that
             to
             cause
             another
             .
             (
             And
             if
             it
             were
             by
             way
             of
             traction
             ,
             if
             the
             cause
             cease
             which
             is
             the
             
               prima
               trahens
            
             ,
             all
             the
             motion
             ceaseth
             :
             and
             so
             also
             if
             it
             be
             by
             way
             of
             pulsion
             )
             So
             that
             in
             
               every
               motion
            
             ,
             there
             is
             something
             more
             than
             matter
             and
             motion
             .
          
           
             2.
             
             All
             motion
             (
             of
             things
             below
             within
             our
             reach
             )
             hath
             many
             impediments
             :
             and
             therefore
             would
             cease
             ,
             if
             the
             first
             cause
             continued
             not
             his
             powerful
             efficacy
             .
             
             It
             is
             tedious
             and
             needless
             to
             enumerate
             instances
             .
          
           
             3.
             
             The
             
               moving
               power
            
             of
             the
             noblest
             creatures
             ,
             is
             not
             
               purely
               active
            
             ,
             but
             partly
             passive
             and
             partly
             active
             ,
             and
             must
             receive
             the
             influx
             of
             the
             highest
             cause
             ▪
             before
             it
             can
             act
             or
             communicate
             any
             thing
             .
             Therefore
             as
             soon
             as
             the
             first
             mover
             should
             cease
             ,
             the
             rest
             would
             be
             soon
             stop'd
             ,
             though
             some
             active
             power
             was
             communicated
             to
             them
             .
             As
             we
             see
             in
             a
             Clock
             when
             the
             poise
             is
             down
             ,
             and
             in
             a
             Watch
             when
             the
             spring
             is
             down
             ;
             the
             motion
             ceaseth
             first
             where
             it
             first
             began
             .
          
           
             4.
             
             Can
             you
             constrain
             your
             reason
             to
             imagine
             ,
             that
             God
             is
             the
             sole
             principal
             active
             cause
             ,
             for
             the
             first
             touch
             ,
             and
             ,
             as
             it
             were
             ,
             for
             one
             minute
             ,
             or
             instant
             ,
             (
             while
             he
             causeth
             the
             first
             motus
             )
             and
             is
             an
             unactive
             being
             ,
             or
             no
             cause
             ever
             after
             ,
             (
             save
             only
             reputativè
             ,
             because
             he
             caused
             the
             first
             .
             )
             This
             is
             to
             say
             ,
             that
             God
             was
             God
             till
             he
             made
             the
             world
             ,
             and
             ever
             since
             he
             hath
             done
             nothing
             ,
             but
             left
             every
             atom
             or
             creature
             to
             be
             God.
             Is
             God
             so
             mutable
             ,
             to
             do
             all
             for
             one
             instant
             ,
             and
             to
             do
             nothing
             ever
             after
             ?
          
           
             5.
             
             The
             infiniteness
             and
             perfection
             of
             God
             fully
             proveth
             ,
             that
             all
             continued
             motion
             is
             by
             the
             continuance
             of
             his
             efficiency
             .
             For
             it
             is
             undeniable
             ,
             that
             he
             who
             made
             all
             things
             is
             
               every
               where
            
             ,
             or
             present
             to
             all
             his
             creatures
             ,
             in
             the
             most
             intimate
             proximity
             .
             And
             it
             is
             certain
             ,
             that
             he
             cannot
             but
             know
             them
             all
             :
             and
             also
             that
             his
             Benignity
             maintaineth
             all
             their
             beings
             and
             well-beings
             ;
             and
             therefore
             that
             he
             is
             not
             an
             
               unactive
               being
            
             ;
             but
             that
             his
             power
             as
             well
             as
             his
             wisdom
             
             and
             Goodness
             ,
             is
             continually
             in
             act
             .
             How
             strangely
             do
             these
             Epicureans
             differ
             from
             Aristotle
             ?
             who
             durst
             not
             deny
             the
             Eternity
             of
             the
             World
             ,
             lest
             he
             should
             make
             God
             an
             unactive
             Being
             
               ad
               extra
            
             ,
             from
             Eternity
             till
             the
             Creation
             ?
             When-as
             these
             men
             feign
             him
             to
             have
             given
             but
             one
             instantaneous
             push
             ,
             and
             to
             have
             been
             
               coetera
               otiosus
            
             ,
             or
             unactive
             from
             Eternity
             .
          
           
             Seeing
             then
             it
             cannot
             by
             sober
             reason
             be
             denyed
             ,
             that
             God
             himself
             is
             by
             a
             continued
             Causation
             ,
             the
             Preserver
             and
             intimate
             
               first
               mover
            
             of
             all
             things
             ,
             it
             must
             needs
             thence
             follow
             ,
             that
             matter
             and
             motion
             are
             still
             insufficient
             of
             themselves
             :
             and
             that
             this
             is
             to
             be
             none
             of
             the
             Controversie
             between
             us
             :
             but
             only
             whether
             it
             be
             any
             
               created
               Nature
               ,
               Power
            
             ,
             or
             
               other
               Cause
            
             ,
             by
             which
             God
             causeth
             motion
             in
             any
             thing
             ,
             or
             all
             things
             ?
             or
             whether
             he
             do
             it
             by
             his
             
               own
               immediate
               Causation
               alone
            
             without
             the
             use
             of
             any
             second
             Cause
             ,
             save
             meer
             motion
             it self
             ?
             so
             that
             the
             insufficiency
             of
             Matter
             and
             Motion
             to
             continual
             alterations
             and
             productions
             ,
             must
             be
             confessed
             by
             all
             that
             confess
             there
             is
             a
             God.
             
          
           
             4.
             
             It
             is
             also
             manifest
             in
             the
             effect
             ,
             that
             it
             is
             not
             a
             
               meer
               motion
            
             of
             the
             
               first
               Cause
            
             ,
             which
             appeareth
             in
             the
             being
             and
             motions
             of
             the
             Creature
             .
             There
             is
             apparently
             a
             tendency
             in
             the
             Creatures
             motion
             to
             a
             
               certain
               end
            
             ,
             which
             is
             an
             
               attractive
               Good
            
             ;
             and
             there
             is
             a
             certain
             Order
             in
             all
             motions
             to
             that
             end
             ;
             and
             certain
             Laws
             ,
             or
             Guidances
             and
             overrulings
             ,
             to
             keep
             them
             in
             that
             Order
             :
             so
             that
             Wisdom
             and
             Goodness
             do
             eminently
             appear
             in
             them
             all
             ,
             in
             their
             beings
             ,
             natures
             ,
             differences
             ,
             excellencies
             ,
             order
             and
             ends
             ,
             as
             well
             as
             Motion
             the
             effect
             of
             Power
             .
             1.
             
             It
             is
             certain
             that
             God
             who
             is
             unmoved
             himself
             ,
             is
             the
             first
             mover
             of
             all
             :
             2.
             
             And
             if
             God
             were
             not
             unmoved
             ,
             but
             by
             self-motion
             caused
             motion
             ,
             yet
             he
             exerteth
             Wisdom
             and
             Goodness
             in
             his
             Creation
             and
             Providence
             ,
             as
             well
             as
             Motion
             .
             1.
             
             He
             that
             is
             Infinite
             ,
             and
             therefore
             not
             properly
             in
             any
             place
             or
             space
             ,
             or
             at
             least
             is
             limited
             in
             none
             ,
             can
             himself
             by
             Locomotion
             move
             himself
             in
             none
             :
             which
             methinks
             none
             should
             question
             :
             And
             they
             that
             make
             the
             World
             infinite
             ,
             or
             at
             least
             indefinite
             ,
             as
             they
             call
             it
             ,
             methinks
             should
             not
             deny
             the
             Infinitenesse
             of
             God
             :
             And
             they
             acknowledge
             no
             motion
             themselves
             but
             Locomotion
             ,
             or
             
               migratio
               a
               loco
               in
               locum
            
             .
             But
             saith
             Gassendus
             ,
             
             Vol.
             1.
             pag.
             337.
             
             
               Et
               certè
               captum
               omnem
               fugit
               ,
               ut
               quippiam
               quantumvis
               sit
               alteri
               praesens
               conjunctumque
               ,
               ipsum
               moveat
               ,
               si
               in
               seipso
               immotum
               maneat
               ,
            
             &c.
             —
             
               Itaque
               necesse
               omnino
               videtur
               ,
               ut
               cum
               in
               serie
               moventium
               quorum
               moventur
               alia
               ab
               aliis
               procedi
               in
               infinitum
               non
               possit
               ,
               perveniatur
               ad
               unum
               primum
               ;
               non
               quod
               immotum
               moveat
               ,
               sed
               quod
               ipsum
               per
               se
               moveatur
               .
               Answ
               .
            
             You
             gather
             from
             hence
             ,
             that
             it
             is
             the
             
               contexture
               of
               the
               most
               subtile
               Atomes
               which
               is
               the
               form
               and
               first
               mover
               in
               physical
            
             beings
             .
             But
             you
             granted
             before
             ,
             that
             God
             moved
             those
             Atomes
             ,
             and
             also
             put
             a
             moving
             inclination
             into
             them
             .
             And
             atomes
             are
             far
             from
             being
             unum
             or
             primum
             .
             You
             said
             before
             
               [
               sufficiat
               Deum
               quidem
               esse
               incorporeum
               ,
               ac
               pervadere
               fovereq
               ,
               universam
               mundi
               machinam
               .
               ]
            
             And
             if
             so
             ,
             then
             
               movere
               etiam
            
             as
             well
             as
             fovere
             .
             Either
             you
             mean
             as
             you
             speak
             in
             confessing
             a
             God
             or
             not
             :
             If
             not
             ,
             it
             is
             unworthy
             a
             Philosopher
             to
             dissemble
             for
             any
             worldly
             respects
             whatsoever
             .
             If
             you
             do
             ,
             then
             ,
             Is
             it
             beyond
             your
             capacity
             to
             conceive
             that
             
               God
               being
               unmoved
               moveth
               all
               things
               ?
            
             or
             not
             ?
             
               If
               not
            
             ,
             why
             should
             it
             be
             beyond
             your
             capacity
             to
             conceive
             the
             same
             in
             a
             
               second
               Order
            
             of
             a
             
               second
               spiritual
               being
            
             ?
             The
             reason
             as
             to
             motion
             is
             of
             the
             same
             kinde
             .
             If
             yea
             ;
             then
             either
             you
             believe
             God
             is
             the
             
               first
               Mover
            
             or
             not
             :
             If
             not
             ,
             withdraw
             your
             former
             Confession
             .
             If
             yea
             ,
             what
             Locomotion
             (
             for
             you
             deny
             all
             other
             )
             can
             you
             ascribe
             to
             God
             ,
             who
             is
             unbounded
             and
             infinite
             ?
             what
             place
             is
             he
             moved
             from
             ,
             and
             what
             place
             is
             he
             moved
             into
             ?
             And
             is
             his
             motion
             
               rectus
               vel
               circularis
            
             ?
             is
             it
             one
             or
             multifarious
             ?
             or
             rather
             will
             you
             not
             renounce
             all
             these
             ?
             2.
             
             And
             as
             God
             moveth
             being
             unmoved
             ,
             so
             he
             doth
             more
             than
             move
             :
             He
             moveth
             Orderly
             ,
             and
             giveth
             Rules
             and
             Guidances
             to
             motion
             ;
             and
             moveth
             graciously
             to
             the
             felicity
             of
             the
             Creature
             ,
             and
             to
             a
             desireable
             end
             .
             A
             Horse
             can
             move
             more
             than
             a
             man
             ;
             for
             he
             hath
             more
             strength
             or
             
               moving
               power
            
             :
             But
             he
             moveth
             not
             
               so
               regularly
            
             nor
             to
             such
             
               intended
               ends
            
             ,
             because
             he
             hath
             not
             wisdom
             and
             benignity
             or
             goodness
             as
             Man
             hath
             .
             He
             that
             buildeth
             a
             House
             or
             Ship
             ,
             or
             writeth
             such
             Volumes
             as
             Gassendus
             did
             ,
             doth
             somewhat
             more
             than
             barely
             move
             ,
             which
             a
             Swallow
             or
             a
             Hare
             could
             have
             done
             as
             swiftly
             :
             And
             he
             that
             looketh
             on
             the
             works
             of
             God
             ,
             even
             to
             the
             Heavens
             and
             Earth
             as
             Gassendus
             hath
             himself
             described
             them
             ,
             and
             seeth
             not
             the
             effects
             of
             Wisdom
             and
             Goodness
             
             in
             the
             Order
             ,
             and
             tendency
             ,
             and
             ends
             of
             motion
             ,
             as
             well
             as
             Power
             in
             motion
             it self
             ,
             did
             take
             his
             survey
             but
             in
             his
             dream
             :
             saith
             Balbus
             in
             
               Cicero
               de
               Nat.
               Deor.
               l.
            
             2.
             p.
             62.
             
             
               Hoc
               qui
               existimat
               fieri
               potuisse
            
             (
             that
             is
             ,
             for
             the
             World
             to
             be
             made
             by
             meer
             fortuitous
             motion
             of
             atomes
             ,
             &c.
             )
             
               non
               intelligo
               cur
               non
               idem
               putet
               ,
               si
               innumerabiles
               unius
               &
               viginti
               formae
               literarum
               ,
               aliquo
               coniciantur
               ,
               posse
               ex
               his
               in
               terram
               excussis
               Annales
               Ennii
               ,
               ut
               di●inceps
               legi
               possint
               effici
               ,
               quod
               nescio
               an
               in
               uno
               quidem
               versu
               possit
               tantum
               valere
               fortuna
               .
               Quod
               si
               mundum
               efficere
               potest
               concursus
               atomorum
               ,
               cur
               porticum
               ,
               cur
               templum
               ,
               cur
               domum
               ,
               cur
               navem
               non
               potest
               ,
               quae
               sunt
               minus
               operosa
               ,
               &
               multo
               quidem
               faciliora
               ?
               Certè
               ita
               temere
               de
               mundo
               effutiunt
               ,
               ut
               mihi
               quidem
               nunquam
               hunc
               admirabilem
               coeli
               ornatum
               ,
               qui
               locus
               est
               proximus
               ,
               suspexisse
               videantur
               .
            
             Where
             he
             brings
             in
             this
             passage
             as
             from
             Aristotle
             ,
             that
             if
             we
             should
             imagine
             men
             to
             have
             lived
             in
             some
             Dungeon
             or
             Cavern
             in
             the
             Earth
             ,
             and
             never
             to
             have
             seen
             the
             Sun
             or
             Light
             ,
             or
             World
             ,
             as
             we
             do
             ,
             and
             if
             there
             should
             be
             a
             doubt
             or
             dispute
             among
             them
             ,
             whether
             there
             be
             a
             God
             ;
             and
             if
             you
             should
             presently
             bring
             up
             these
             men
             into
             our
             places
             ,
             where
             they
             might
             look
             above
             them
             and
             about
             them
             ,
             to
             the
             Sun
             and
             Stars
             ,
             and
             Heaven
             and
             Earth
             ;
             they
             would
             quickly
             by
             such
             a
             sight
             be
             convinced
             that
             there
             is
             a
             God.
             But
             as
             he
             truly
             addeth
             ,
             
               Assiduitate
               quotidiana
               &
               consuetudine
               oculorum
               assuescunt
               animi
               ,
               neque
               admirantur
               neque
               requirunt
               rationes
               earum
               rerum
               quas
               semper
               vident
               :
               perinde
               quasi
               novitas
               nos
               magis
               quam
               magnitude
               rerum
               debeat
               adexquirendas
               causas
               excitare
               .
            
          
           
             But
             I
             suppose
             it
             will
             be
             granted
             me
             ,
             that
             the
             first
             mover
             doth
             more
             than
             
               meerly
               move
            
             ,
             the
             effects
             of
             Wisdom
             and
             Goodness
             being
             so
             legible
             on
             all
             the
             World
             ;
             but
             you
             'l
             say
             ,
             that
             to
             do
             it
             wisely
             and
             to
             attain
             
               good
               ends
            
             by
             it
             ,
             &c.
             is
             but
             the
             modus
             of
             action
             with
             the
             effect
             ,
             and
             therefore
             matter
             and
             
               motion
               rightly
               ordered
            
             may
             be
             nevertheless
             sufficient
             to
             all
             effects
             .
             To
             which
             I
             answer
             ,
             that
             the
             Creatures
             motion
             requireth
             not
             only
             that
             the
             Creator
             move
             them
             ,
             but
             that
             he
             place
             and
             order
             them
             ,
             and
             move
             them
             rightly
             ,
             and
             that
             he
             remove
             and
             overcome
             impediments
             ,
             &c.
             
             Therefore
             there
             is
             necessary
             in
             the
             first
             mover
             ,
             both
             Wisdom
             and
             Love
             as
             well
             as
             Power
             :
             And
             neither
             his
             
               Power
               ,
               Wisdom
            
             or
             Love
             are
             Locomotion
             in
             himself
             .
             And
             this
             much
             being
             proved
             ,
             that
             in
             
             every
             motion
             ,
             there
             is
             Divine
             
               Power
               ,
               Wisdom
            
             and
             Love
             ,
             which
             is
             more
             than
             matter
             and
             motion
             it self
             ,
             I
             proceed
             next
             to
             enquire
             ,
          
           
             5.
             
             Do
             you
             think
             there
             is
             any
             thing
             existent
             in
             the
             World
             ,
             besides
             matter
             and
             motion
             ,
             or
             not
             ?
             As
             to
             meer
             site
             ,
             and
             figure
             and
             other
             such
             order
             or
             modes
             of
             matter
             ,
             I
             know
             you
             will
             not
             deny
             them
             to
             have
             now
             a
             being
             as
             well
             as
             motion
             .
             But
             is
             there
             no
             
               different
               tendency
            
             to
             motion
             in
             the
             parts
             of
             matter
             ?
             Is
             there
             not
             in
             many
             Creatures
             a
             Power
             ,
             an
             Inclination
             ,
             or
             aptitude
             to
             motion
             ,
             besides
             motion
             it self
             ?
             Is
             there
             not
             a
             reason
             
               à
               priore
            
             to
             be
             given
             ,
             why
             one
             Creature
             is
             more
             agile
             and
             active
             than
             another
             ?
             and
             why
             they
             act
             in
             their
             various
             wayes
             ?
             Why
             is
             fire
             more
             active
             than
             earth
             ?
             and
             a
             Swallow
             than
             a
             Snail
             ?
             If
             you
             say
             ,
             that
             the
             different
             
               ratio
               motus
            
             is
             in
             some
             extrinsecal
             agent
             only
             which
             moveth
             them
             ,
             you
             will
             hardly
             shew
             any
             possibility
             of
             that
             ,
             when
             the
             
               same
               Sun
            
             ,
             by
             the
             
               same
               virtue
            
             (
             or
             motion
             as
             you
             will
             say
             )
             is
             it
             that
             moveth
             all
             :
             And
             if
             it
             were
             so
             ,
             you
             must
             go
             up
             to
             the
             first
             Cause
             ,
             to
             ask
             for
             the
             different
             motions
             of
             those
             movers
             ;
             when
             our
             enquiry
             now
             is
             
               de
               natura
               moventium
               &
               motorum
               Creatorum
               ?
            
             If
             you
             say
             ,
             that
             it
             is
             the
             
               Ratio
               recipiendi
            
             in
             the
             different
             magnitudes
             or
             positions
             of
             the
             parts
             of
             matter
             ,
             which
             is
             the
             cause
             of
             different
             motions
             ;
             I
             would
             know
             ,
             1.
             
             Whether
             this
             difference
             of
             magnitude
             and
             figure
             and
             site
             ,
             being
             now
             antecedently
             necessary
             to
             different
             motions
             ,
             was
             not
             so
             heretofore
             as
             well
             as
             now
             ?
             If
             you
             say
             ,
             No
             ,
             you
             feign
             without
             proof
             a
             state
             of
             things
             and
             order
             of
             Causes
             ,
             contrary
             to
             that
             which
             all
             mens
             sense
             perceiveth
             to
             be
             
               now
               existent
            
             ?
             And
             who
             is
             the
             wiser
             Philosopher
             ?
             he
             that
             judgeth
             the
             course
             and
             nature
             of
             things
             to
             be
             ,
             and
             have
             been
             what
             he
             now
             findeth
             it
             ,
             till
             the
             contrary
             be
             proved
             ?
             or
             he
             that
             findeth
             it
             one
             thing
             ,
             and
             feigneth
             it
             sometime
             to
             have
             been
             another
             without
             any
             proof
             ?
             That
             which
             is
             now
             antecedently
             necessary
             to
             diversity
             of
             motion
             ,
             it
             's
             like
             was
             so
             heretofore
             .
             2.
             
             And
             then
             how
             could
             one
             simple
             equal
             act
             of
             God
             ,
             setting
             the
             first
             matter
             into
             motion
             ,
             cause
             such
             an
             inequality
             in
             motions
             to
             this
             day
             ,
             if
             it
             be
             true
             that
             you
             hold
             ,
             that
             only
             that
             which
             is
             moved
             or
             in
             motion
             it self
             can
             move
             ?
             and
             that
             motion
             is
             all
             that
             is
             necessary
             to
             the
             diversity
             ?
             3.
             
             Either
             the
             first
             matter
             was
             made
             solid
             in
             larger
             parcels
             ,
             
             or
             all
             conjunct
             ,
             or
             in
             Atomes
             :
             If
             it
             was
             made
             first
             in
             Atomes
             ,
             then
             Motion
             caused
             not
             Division
             .
             If
             it
             was
             made
             conjunct
             and
             solid
             ,
             then
             motion
             caused
             not
             conjunction
             and
             solidity
             .
             And
             if
             the
             
               first
               division
            
             ,
             or
             
               conjunction
               ,
               site
            
             and
             figure
             of
             matter
             was
             all
             antecedent
             to
             motion
             and
             without
             it
             ,
             we
             have
             no
             reason
             to
             think
             that
             it
             is
             the
             sole
             Cause
             of
             all
             things
             now
             .
          
           
             But
             surely
             
               quantity
               ,
               figure
            
             and
             site
             ,
             are
             not
             all
             that
             now
             is
             antecedent
             to
             motion
             .
             Doth
             not
             a
             man
             feel
             in
             himself
             a
             certain
             Power
             ,
             to
             sudden
             and
             voluntary
             motion
             ?
             He
             that
             sate
             still
             ,
             can
             suddenly
             rise
             and
             go
             :
             And
             if
             you
             say
             ,
             that
             he
             performeth
             that
             sudden
             motion
             by
             some
             
               antecedent
               motion
            
             ,
             I
             answer
             ,
             that
             I
             grant
             that
             ;
             but
             the
             question
             is
             ,
             whether
             by
             
               that
               alone
            
             ?
             or
             whether
             a
             Power
             distinct
             from
             motion
             it self
             ,
             be
             not
             as
             evidently
             the
             Cause
             ?
             For
             otherwise
             the
             antecedent
             motion
             would
             proceed
             but
             according
             to
             its
             own
             proportion
             :
             It
             would
             not
             in
             a
             minute
             make
             so
             sudden
             and
             great
             an
             alteration
             .
             I
             can
             restrain
             also
             that
             motion
             which
             some
             antecedent
             motion
             (
             e.g.
             passion
             )
             urgeth
             me
             to
             ?
             Surely
             this
             Power
             of
             doing
             or
             not
             doing
             ,
             is
             somewhat
             different
             from
             doing
             it self
             .
             A
             power
             of
             not-moving
             is
             not
             motion
             .
          
           
             And
             what
             is
             the
             Pondus
             which
             Gassendus
             doth
             adde
             to
             magnitude
             and
             figure
             as
             a
             third
             pre-requisite
             in
             Atomes
             ?
             I
             perceive
             he
             knoweth
             not
             what
             to
             make
             of
             it
             himself
             .
             But
             in
             conclusion
             it
             must
             be
             no
             natural
             Gravity
             by
             which
             the
             parts
             are
             inclined
             to
             the
             whole
             in
             themselves
             ,
             but
             the
             meer
             effect
             of
             pulsion
             or
             traction
             ,
             or
             both
             .
             At
             the
             first
             he
             was
             for
             
               both
               conjunct
               ,
               pulsion
            
             of
             the
             Air
             ,
             and
             traction
             of
             the
             Atomes
             from
             the
             Earth
             :
             But
             of
             this
             he
             repented
             ,
             as
             seeing
             
               impulsionem
               aeris
               nullam
               esse
            
             :
             and
             was
             for
             the
             traction
             of
             Atoms
             alone
             .
             (
             Than
             which
             ,
             his
             Friends
             conceit
             of
             the
             pulsive
             motion
             of
             the
             Sun
             in
             its
             Diastole
             or
             whatever
             other
             motion
             ,
             is
             the
             cause
             ,
             doth
             seem
             less
             absurd
             .
             )
             But
             that
             man
             that
             would
             have
             me
             believe
             that
             if
             a
             Rock
             were
             in
             the
             air
             ,
             or
             if
             Pauls
             Steeple
             should
             fall
             ,
             the
             descent
             would
             be
             only
             by
             the
             traction
             of
             the
             hamuli
             of
             invisible
             Atomes
             ,
             (
             or
             by
             the
             pulsion
             of
             Air
             and
             Sun
             conjunct
             )
             must
             come
             neerer
             first
             ,
             and
             tell
             me
             how
             the
             hamuli
             of
             atomes
             can
             fasten
             upon
             a
             marble
             rock
             ?
             and
             how
             they
             come
             to
             have
             so
             much
             strength
             as
             to
             
             move
             that
             rock
             (
             which
             no
             man
             can
             move
             in
             its
             proper
             place
             )
             if
             there
             be
             no
             such
             thing
             as
             strength
             or
             power
             besides
             actual
             motion
             ?
             and
             why
             it
             is
             that
             those
             
               drawing
               atomes
            
             do
             move
             so
             powerfully
             Earthwards
             ,
             when
             at
             the
             same
             time
             it
             is
             supposed
             ,
             that
             as
             many
             or
             more
             atomes
             are
             moving
             upwards
             by
             the
             Suns
             attraction
             ,
             and
             more
             are
             moved
             circularly
             with
             the
             Earth
             ?
             why
             do
             not
             these
             stop
             or
             hinder
             one
             another
             ?
             and
             why
             doth
             not
             the
             Rock
             as
             well
             go
             upward
             with
             the
             ascending
             atomes
             ?
             And
             when
             the
             Rock
             descendeth
             ,
             doth
             it
             carry
             down
             none
             of
             the
             ascendants
             with
             it
             ?
             As
             likely
             as
             for
             the
             descendants
             to
             carry
             down
             it
             .
             Are
             those
             atomes
             that
             carry
             down
             the
             Rock
             ,
             more
             powerfull
             than
             an
             hundred
             thousand
             men
             ,
             who
             could
             not
             lift
             it
             up
             at
             all
             ;
             much
             less
             so
             swiftly
             ?
             And
             why
             do
             not
             the
             same
             (
             partial
             )
             atomes
             ,
             bear
             down
             a
             Feather
             ,
             or
             the
             Birds
             that
             fly
             quietly
             in
             the
             air
             ?
             And
             why
             feel
             we
             not
             the
             power
             of
             their
             motion
             
               upon
               us
            
             ?
             How
             easily
             can
             some
             men
             believe
             any
             thing
             ,
             while
             they
             think
             that
             their
             increase
             of
             wisdom
             lyeth
             in
             believing
             no
             more
             than
             evidence
             constraineth
             them
             to
             ?
             If
             Gassendus
             his
             instance
             of
             the
             Load-stone
             put
             under
             the
             ballance
             to
             increase
             the
             pondus
             of
             the
             Iron
             ,
             prove
             any
             thing
             ,
             it
             will
             prove
             something
             more
             than
             a
             traction
             of
             the
             hooked
             atomes
             ,
             even
             the
             traction
             of
             Nature
             that
             needeth
             no
             hooks
             .
          
           
             And
             mark
             ,
             
             I
             pray
             you
             ,
             what
             Gassendus
             granteth
             ,
             when
             he
             saith
             [
             
               Vnum
               omnino
               supponere
               par
               est
            
             ,
             viz.
             
               quantacunque
               fuit
               atomis
               mobilitas
               ingenita
               tanta
               constanter
               perseverare
               ,
            
             so
             that
             ,
             saith
             he
             ,
             
               they
               may
               be
               hindered
               from
               moving
               ,
               but
               not
               from
               endeavouring
               to
               move
               and
               free
               themselves
               from
               their
               restraint
               .
            
             What
             need
             we
             more
             than
             this
             ?
             or
             what
             more
             do
             we
             plead
             for
             ?
             It
             is
             granted
             us
             then
             that
             when
             a
             moveable
             or
             active
             being
             is
             stopt
             from
             motion
             ,
             it
             doth
             not
             thereby
             lose
             its
             mobile
             or
             active
             nature
             or
             disposition
             :
             And
             so
             ,
             that
             it
             is
             not
             only
             motion
             that
             causeth
             motion
             ;
             But
             that
             there
             is
             
               in
               atomis
               mobilitas
               ingenita
            
             ,
             which
             continueth
             when
             the
             motion
             
             ceaseth
             .
             You
             'l
             say
             perhaps
             ,
             that
             he
             meaneth
             only
             a
             
               passive
               receptivity
            
             by
             which
             one
             thing
             is
             easier
             moved
             by
             an
             exterior
             cause
             than
             another
             .
             But
             you
             mistake
             him
             :
             for
             he
             taketh
             not
             
               mobilitas
               ingenita
            
             only
             passively
             ,
             but
             also
             actively
             ,
             and
             therefore
             saith
             ,
             that
             
               [
               it
               endeavoureth
               to
               move
               and
               free
               it self
               .
               ]
            
             And
             lib.
             5.
             c.
             2.
             he
             saith
             ,
             
               [
               Non
               motus
               sed
               impetus
               ,
               ab
               initio
               perseverat
               ;
               vel
               nisus
               perpetuus
               .
               ]
            
             which
             is
             as
             much
             as
             I
             desire
             now
             .
             For
             then
             there
             is
             somewhat
             besides
             matter
             and
             motion
             ;
             even
             as
             
               Impetus
               &
               Nisus
            
             ,
             which
             must
             also
             come
             from
             a
             Power
             which
             
               per
               nisum
               &
               impetum
            
             doth
             shew
             it self
             .
          
           
             And
             indeed
             ,
             it
             doth
             not
             only
             overpass
             our
             Reason
             ,
             but
             contradict
             it
             ,
             that
             meer
             subtilty
             of
             matter
             ,
             or
             smallness
             of
             particles
             ,
             should
             be
             all
             the
             cause
             of
             motion
             that
             is
             found
             in
             the
             matter
             it self
             .
             Must
             we
             believe
             that
             an
             
               Alcohol
               impalpalile
            
             of
             Marble
             or
             Gold
             ,
             if
             it
             could
             but
             be
             anatomized
             more
             ,
             would
             be
             as
             moveable
             as
             fire
             ;
             or
             would
             thereby
             turn
             to
             fire
             it self
             :
             or
             as
             active
             as
             the
             Vital
             and
             Intellectual
             Creatures
             ;
             yea
             turned
             to
             such
             a
             thing
             it self
             :
             If
             all
             matter
             was
             Atomes
             at
             first
             ,
             then
             all
             was
             fire
             ,
             and
             all
             was
             of
             
               one
               kinde
            
             ,
             and
             equally
             moveable
             :
             And
             what
             hath
             made
             the
             difference
             since
             ?
             And
             if
             you
             will
             feign
             that
             God
             made
             some
             parts
             Atomes
             ,
             and
             some
             parts
             more
             gross
             ;
             or
             that
             he
             distinguished
             matter
             
               ab
               initio
               into
               Cartesius
               his
               materia
               subtilis
               ,
               globuli
               aetherei
               ,
            
             and
             grosser
             matter
             ,
             why
             may
             not
             we
             better
             say
             ,
             that
             the
             same
             Creator
             hath
             distinguished
             matter
             by
             different
             natures
             and
             powers
             ,
             which
             we
             finde
             them
             possessed
             of
             ?
             And
             by
             what
             proof
             do
             you
             distinguish
             matter
             into
             those
             three
             degrees
             ,
             or
             sorts
             ,
             any
             more
             than
             into
             two
             ,
             or
             four
             ,
             or
             six
             ,
             or
             ten
             ,
             or
             ten
             hundred
             ?
             who
             can
             choose
             but
             shake
             the
             head
             ,
             to
             see
             wise
             Philosophers
             thus
             impose
             upon
             the
             world
             ?
             and
             at
             the
             same
             time
             say
             ,
             It
             is
             the
             first
             duty
             of
             a
             man
             that
             would
             be
             wise
             ,
             to
             believe
             no
             more
             than
             by
             evidence
             he
             is
             forced
             to
             ?
             Yea
             ,
             and
             at
             the
             same
             time
             to
             say
             ,
             These
             are
             but
             our
             Hypotheses
             ,
             which
             saith
             one
             ,
             I
             acknowledge
             to
             be
             false
             ,
             and
             saith
             another
             ,
             I
             cannot
             say
             is
             true
             :
             and
             yet
             they
             are
             our
             foundation
             ;
             and
             from
             these
             our
             Philosophical
             Verities
             result
             ;
             which
             must
             make
             you
             wise
             ,
             who
             must
             believe
             nothing
             without
             proof
             .
             Alas
             ,
             what
             is
             man
             !
          
           
             And
             I
             would
             know
             whether
             they
             can
             prove
             against
             Gassendus
             ,
             
             that
             
               Impetus
               &
               Nisus
               vel
               conatus
            
             is
             
               ipse
               motus
            
             ?
             when
             the
             heaviest
             poise
             is
             at
             a
             Clock
             that
             standeth
             still
             ,
             the
             poise
             doth
             not
             move
             ;
             but
             it
             doth
             
               niti
               vel
               conari
            
             :
             Hold
             but
             a
             Weight
             of
             an
             hundred
             pounds
             of
             Lead
             in
             your
             hand
             ,
             as
             immoveable
             as
             possible
             ,
             I
             am
             of
             opinion
             you
             will
             feel
             that
             it
             doth
             incline
             to
             motion
             ,
             though
             it
             move
             not
             .
             Is
             not
             this
             inclination
             then
             somewhat
             different
             from
             motion
             ?
             If
             you
             tell
             me
             again
             of
             nothing
             but
             the
             invisible
             tractive
             hooked
             atomes
             ,
             I
             advise
             you
             to
             involve
             a
             thousand
             pound
             of
             Lead
             in
             a
             sufficient
             Case
             of
             Feathers
             ,
             which
             it
             seems
             are
             charmed
             from
             the
             power
             or
             touch
             of
             atomes
             ,
             and
             try
             then
             whether
             it
             be
             no
             heavier
             than
             the
             Feathers
             are
             ?
             The
             same
             I
             may
             say
             of
             a
             Spring
             of
             Steel
             which
             is
             wound
             up
             in
             a
             standing
             Watch
             ,
             or
             other
             Engine
             .
             There
             is
             no
             proof
             of
             any
             motion
             :
             and
             yet
             there
             is
             a
             Conatus
             different
             from
             motion
             .
             You
             'l
             say
             perhaps
             that
             the
             particles
             in
             the
             Steel
             are
             all
             in
             motion
             ,
             among
             themselves
             :
             but
             when
             will
             you
             prove
             it
             ?
             and
             prove
             also
             that
             they
             are
             so
             in
             the
             Lead
             or
             Rock
             that
             by
             Gravity
             inclineth
             to
             descent
             ?
             and
             prove
             also
             that
             the
             particles
             are
             moved
             by
             an
             extrinsick
             mover
             only
             ,
             and
             have
             no
             principle
             of
             motion
             in
             themselves
             ?
          
           
             Moreover
             ,
             what
             think
             you
             is
             the
             nature
             of
             all
             our
             Habits
             ?
             Is
             there
             nothing
             in
             a
             Habit
             but
             actual
             motion
             ?
             Suppose
             that
             you
             sleep
             without
             a
             dream
             ?
             or
             that
             a
             Lethargy
             intercept
             your
             intellectual
             motion
             ?
             or
             that
             other
             business
             alienate
             your
             thoughts
             ?
             Do
             you
             think
             that
             all
             your
             Learning
             is
             thereby
             obliterated
             ?
             Or
             that
             you
             are
             after
             as
             unapt
             for
             your
             arts
             and
             trades
             as
             if
             you
             had
             never
             learnt
             them
             ?
             Let
             a
             Musician
             ,
             an
             Astronomer
             ,
             a
             Physician
             ,
             try
             !
             whether
             they
             will
             not
             ,
             return
             more
             expert
             than
             an
             Ideot
             ?
             what
             then
             is
             this
             Habit
             ?
             It
             is
             not
             
               actual
               motion
            
             it self
             ?
             Else
             it
             would
             be
             totally
             extinct
             when
             the
             motion
             is
             but
             for
             an
             hour
             intercepted
             .
             If
             you
             say
             ,
             that
             there
             is
             other
             motion
             in
             us
             still
             ,
             to
             renew
             it
             :
             I
             answer
             ,
             why
             should
             that
             other
             ,
             (
             e.g.
             the
             motion
             of
             the
             Lungs
             or
             Heart
             ,
             or
             the
             Circulation
             of
             the
             blood
             )
             make
             you
             an
             Artist
             the
             next
             morning
             ,
             any
             more
             than
             your
             Neighbour
             ,
             if
             that
             were
             all
             ?
             You
             'l
             grant
             ,
             I
             suppose
             ,
             that
             a
             Habit
             is
             somewhat
             distinct
             from
             Motion
             ,
             but
             it
             is
             the
             Effect
             of
             it
             only
             ,
             and
             one
             of
             the
             Phaenomena
             which
             we
             say
             that
             matter
             and
             motion
             are
             sufficient
             for
             .
             To
             which
             
             I
             answer
             ,
             Do
             you
             deny
             that
             
               a
               Habit
            
             doth
             it self
             conduce
             to
             
               future
               motion
            
             ,
             or
             not
             ?
             If
             not
             ,
             it
             is
             no
             Habit
             :
             If
             yea
             ,
             then
             as
             to
             
               future
               actions
            
             there
             is
             more
             than
             matter
             and
             motion
             needfull
             :
             and
             the
             Principles
             are
             more
             :
             And
             then
             what
             reason
             have
             you
             to
             contradict
             us
             ,
             who
             finding
             some
             Principles
             in
             Nature
             which
             conduce
             to
             motion
             as
             much
             and
             more
             than
             Habits
             do
             ,
             do
             assert
             such
             Principles
             ?
             And
             how
             know
             you
             that
             former
             motion
             proceedeth
             not
             from
             such
             Natures
             ,
             or
             Principles
             ,
             when
             you
             confess
             that
             later
             motions
             do
             so
             ?
             If
             you
             say
             that
             Habits
             are
             nothing
             but
             a
             
               Cursus
               motuum
            
             ,
             as
             of
             water
             that
             by
             running
             in
             a
             certain
             Channell
             is
             inclined
             to
             run
             that
             way
             again
             :
             I
             answer
             ,
             They
             are
             certainly
             something
             that
             remain
             when
             the
             action
             ceaseth
             ;
             and
             therefore
             are
             an
             
               Inclination
               ad
               agendum
            
             ,
             as
             well
             as
             a
             
               cursus
               actionum
            
             ;
             And
             they
             are
             something
             that
             are
             active
             Principles
             ,
             and
             not
             only
             so
             many
             Channels
             which
             the
             Spirits
             have
             made
             themselves
             in
             the
             brains
             and
             nerves
             :
             Otherwise
             the
             numberless
             variety
             of
             objects
             would
             so
             furrow
             and
             channel
             the
             brain
             that
             they
             would
             consume
             it
             ,
             (
             as
             
               gutta
               cavat
               lapidem
               ,
               &c.
            
             )
          
           
             6.
             
             And
             do
             you
             know
             what
             you
             oblige
             your selves
             to
             ,
             when
             you
             undertake
             to
             solve
             all
             phaenomena
             by
             matter
             and
             motion
             only
             ?
             and
             how
             have
             you
             satisfied
             the
             studious
             and
             impartial
             World
             herein
             ?
             I
             hope
             you
             will
             not
             put
             off
             all
             questions
             that
             are
             put
             to
             you
             ,
             with
             these
             same
             two
             general
             words
             only
             ?
             when
             we
             ask
             you
             ,
             what
             causeth
             the
             
               descensus
               gravium
            
             ,
             do
             not
             tell
             us
             ,
             
               It
               is
               matter
               and
               motion
            
             :
             but
             tell
             us
             the
             differences
             in
             the
             motion
             or
             matter
             which
             cause
             this
             effect
             as
             different
             from
             others
             :
             What
             is
             the
             reason
             in
             motion
             that
             Fire
             ascendeth
             ?
             what
             is
             the
             reason
             that
             the
             
               motus
               projectorum
            
             doth
             continue
             ?
             why
             doth
             the
             Ant
             take
             one
             course
             ,
             and
             the
             Bee
             another
             ,
             and
             the
             Fly
             another
             ,
             &c.
             what
             different
             motions
             are
             they
             that
             are
             the
             cause
             ?
             what
             motion
             is
             it
             that
             causeth
             the
             Hen
             to
             sit
             on
             her
             Eggs
             in
             fasting
             and
             patience
             ,
             and
             to
             know
             her
             Chickens
             ,
             and
             to
             cherish
             them
             till
             they
             are
             mature
             ,
             and
             then
             beat
             them
             away
             ?
             And
             so
             almost
             of
             all
             other
             Birds
             and
             Beasts
             ?
             What
             is
             the
             difference
             in
             motion
             that
             causeth
             one
             Creature
             to
             love
             this
             food
             ,
             and
             another
             that
             ;
             that
             one
             eateth
             Grass
             ,
             and
             another
             Flesh
             ?
             that
             every
             seed
             doth
             bring
             forth
             only
             its
             proper
             species
             ?
             what
             are
             the
             differences
             in
             motion
             ,
             which
             cause
             the
             difference
             
             in
             odour
             ,
             and
             taste
             and
             virtue
             ,
             and
             shape
             of
             leaves
             ,
             and
             flowers
             ,
             and
             fruits
             ,
             &c.
             between
             all
             the
             Plants
             that
             cover
             the
             Earth
             ?
             that
             all
             that
             come
             of
             one
             seed
             have
             an
             agreement
             in
             leaf
             ,
             and
             flower
             ,
             and
             fruit
             ,
             and
             odour
             ,
             and
             taste
             ,
             and
             virtue
             ,
             e.g.
             Germander
             ,
             Betony
             ,
             Peony
             ,
             &c.
             what
             are
             the
             different
             motions
             that
             cause
             all
             these
             differences
             ?
             even
             in
             the
             very
             seeds
             themselves
             ?
             To
             tell
             us
             only
             in
             general
             that
             the
             difference
             is
             all
             made
             by
             motion
             ,
             is
             to
             put
             an
             end
             to
             learning
             ,
             and
             studies
             ,
             and
             to
             give
             one
             answer
             to
             all
             the
             questions
             in
             the
             world
             ,
             and
             one
             description
             of
             all
             beings
             in
             the
             world
             :
             You
             may
             as
             well
             tell
             us
             ,
             that
             you
             salve
             all
             the
             Phaenomena
             ,
             to
             tell
             us
             ,
             that
             all
             things
             are
             Entities
             ,
             and
             made
             and
             moved
             by
             God.
             It
             is
             a
             fair
             advancement
             of
             Knowledge
             indeed
             ,
             to
             cast
             away
             and
             deny
             all
             the
             noblest
             parts
             of
             the
             world
             ,
             and
             to
             tell
             us
             ,
             that
             all
             the
             rest
             is
             matter
             of
             various
             magnitude
             and
             figure
             ,
             variously
             moved
             and
             placed
             .
             This
             is
             short
             Philosophy
             .
             And
             the
             particular
             specifying
             differences
             ,
             you
             do
             not
             ,
             you
             cannot
             tell
             us
             ,
             according
             to
             your
             Principles
             .
          
           
             
               Gassendus
               ,
               §
            
             .
             1.
             l.
             3.
             c.
             2.
             denyeth
             the
             transmutation
             of
             Elements
             .
             Others
             of
             the
             Atomists
             tell
             us
             ,
             that
             every
             Hour
             changeth
             the
             Elements
             ,
             and
             that
             continual
             motion
             is
             continually
             turning
             one
             into
             another
             :
             And
             that
             Fire
             e.g.
             is
             but
             that
             part
             of
             matter
             which
             falleth
             under
             such
             or
             such
             a
             motion
             :
             And
             that
             the
             same
             matter
             which
             is
             Fire
             this
             moment
             while
             it
             moveth
             ,
             is
             something
             else
             the
             next
             when
             that
             motion
             ceaseth
             :
             And
             that
             whatever
             matter
             falleth
             under
             the
             same
             motion
             ,
             be
             it
             Stone
             or
             Earth
             ,
             or
             any
             thing
             ,
             it
             is
             presently
             by
             that
             motion
             turn'd
             to
             Fire
             ,
             as
             Fire
             may
             be
             into
             Stone
             or
             Earth
             .
             But
             that
             which
             we
             expect
             from
             them
             is
             ,
             to
             tell
             us
             ,
             
               what
               motion
            
             it
             is
             that
             maketh
             the
             different
             Elements
             ?
             and
             what
             doth
             constitute
             them
             ?
             and
             what
             transmuteth
             them
             ,
             and
             not
             to
             put
             us
             off
             with
             two
             general
             words
             ,
             when
             they
             boast
             of
             solving
             all
             the
             Phaenomena
             .
          
           
             We
             expect
             also
             to
             hear
             from
             them
             ,
             how
             Density
             and
             Solidity
             come
             to
             be
             the
             effects
             of
             motion
             ?
             And
             how
             the
             Cohesion
             of
             the
             particles
             of
             Gold
             or
             Marble
             ,
             or
             Glew
             ,
             is
             caused
             by
             the
             meer
             magnitude
             and
             figure
             of
             Matter
             ,
             or
             by
             the
             motion
             of
             it
             ,
             without
             any
             other
             material
             properties
             .
          
           
             And
             they
             must
             give
             us
             a
             better
             account
             than
             they
             have
             yet
             
             done
             ,
             of
             the
             true
             cause
             of
             sense
             in
             matter
             and
             motion
             .
             They
             know
             our
             argument
             ,
             but
             I
             could
             never
             yet
             understand
             how
             they
             answer
             it
             .
             We
             say
             that
             
               Nihil
               dat
               quod
               non
               habet
               ,
               vel
               formaliter
               vel
               eminenter
               .
            
             (
             All
             the
             objections
             against
             this
             Maxim
             they
             may
             find
             answered
             (
             besides
             others
             )
             in
             
               Campanella
               ,
               de
               sensu
               rerum
            
             .
             )
             Atoms
             ,
             as
             matter
             ,
             have
             no
             sense
             :
             they
             smart
             not
             ,
             they
             see
             not
             ,
             they
             feel
             no
             delight
             ,
             &c.
             
             Formaliter
             you
             will
             not
             imagine
             that
             they
             have
             sense
             :
             and
             they
             cannot
             have
             it
             .
             eminenter
             ,
             being
             not
             above
             it
             ,
             but
             below
             it
             ;
             and
             shewing
             us
             nothing
             that
             doth
             transcend
             it
             ,
             or
             is
             like
             it
             .
             And
             motion
             is
             no
             substance
             ,
             but
             a
             mode
             of
             matter
             ,
             and
             therefore
             hath
             it self
             no
             sense
             .
          
           
             Object
             
               Doth
               not
            
             Campanella
             ,
             Telesius
             ,
             
               &c.
               argue
               ,
               that
               all
               things
               have
               sense
               ?
            
          
           
             Answ
             .
             1.
             
             Their
             fanaticisms
             are
             no
             part
             of
             our
             Physical
             Creed
             .
             2.
             
             They
             mean
             ,
             when
             all
             is
             done
             ,
             but
             this
             much
             ,
             that
             there
             is
             some
             Image
             or
             Participation
             of
             Life
             in
             Inanimates
             ,
             of
             Sense
             in
             Vegetatives
             ,
             of
             Reason
             in
             Sensitives
             ▪
             and
             of
             Angelical
             Intellection
             in
             Rationals
             .
             3.
             
             As
             it
             is
             said
             in
             the
             
               Mystic
               .
               Aegypt
               .
               &
               Chald.
               Philos
               .
            
             ascribed
             to
             
               Aristotle
               ,
               [
               Et
               si
               quibusdam
               videtur
               quod
               elementa
               habent
               Animam
               ,
               illa
               est
               aliena
               adventitiaque
               eis
               .
               Cumque
               sint
               viva
               ,
               vita
               illis
               est
               accidentaria
               ,
               non
               naturalis
               :
               alioquin
               forent
               inalterabilia
               .
               ]
               l.
            
             12.
             c.
             11.
             
             So
             the
             Sticks
             deifi'd
             the
             fire
             ,
             and
             made
             it
             Intellectual
             ;
             but
             it
             was
             not
             as
             it
             is
             matter
             ,
             but
             as
             they
             supposed
             it
             animated
             with
             an
             intellectual
             form
             .
             So
             many
             of
             the
             ancients
             thought
             ,
             that
             the
             Angels
             were
             compounded
             of
             an
             
               intellectual
               form
            
             or
             soul
             ,
             and
             of
             a
             fiery
             or
             
               aethereal
               body
            
             .
             But
             it
             is
             only
             the
             body
             that
             we
             are
             now
             enquiring
             of
             .
             Have
             atoms
             sense
             ?
             doth
             
               matter
               feel
            
             or
             see
             as
             such
             ?
          
           
             Object
             .
             
               We
               say
               not
               that
               all
               matter
               or
               atoms
               have
               sense
               ,
               but
               only
               some
               part
               of
               it
               ,
               which
               by
               motion
               is
               subtilized
               .
            
          
           
             Answ
             .
             Still
             
               nihil
               dat
               quod
               non
               habet
            
             ;
             you
             grant
             then
             that
             matter
             as
             such
             hath
             no
             sense
             at
             all
             .
             Else
             the
             argument
             would
             hold
             
               ad
               omnem
            
             .
             And
             if
             it
             have
             none
             as
             
               matter
               ,
               motion
            
             can
             give
             it
             none
             as
             
               meer
               motion
            
             ;
             for
             motion
             hath
             not
             sense
             to
             give
             .
             Let
             motion
             attenuate
             the
             matter
             ,
             and
             subtilize
             it
             ,
             it
             is
             but
             matter
             still
             ;
             and
             it
             can
             be
             no
             less
             than
             atoms
             .
             Therefore
             shew
             us
             how
             
               materia
               subtilis
            
             ,
             or
             atoms
             ,
             should
             feel
             or
             see
             ,
             because
             of
             the
             subtility
             or
             parvity
             ,
             and
             by
             its
             magnitude
             or
             grossness
             
             lose
             that
             sense
             .
             Tell
             us
             how
             and
             why
             the
             change
             of
             meer
             magnitude
             and
             figure
             should
             make
             a
             thing
             feel
             that
             felt
             not
             before
             .
             If
             you
             difference
             not
             matter
             by
             some
             natural
             difference
             of
             forms
             ,
             or
             properties
             and
             virtues
             ,
             you
             will
             never
             speak
             sense
             in
             proving
             sense
             to
             be
             in
             matter
             ,
             by
             meer
             atomizing
             it
             ,
             or
             moving
             it
             .
             The
             alkohol
             of
             Marble
             feeleth
             no
             more
             than
             the
             solid
             stone
             ;
             nor
             the
             air
             than
             the
             earth
             ,
             for
             any
             proof
             that
             we
             have
             of
             it
             .
             The
             boys
             that
             whip
             their
             tops
             ,
             and
             the
             women
             that
             turn
             their
             wheels
             so
             swiftly
             ,
             that
             the
             motion
             shall
             not
             be
             discerned
             ,
             
             yet
             put
             no
             feeling
             into
             either
             ,
             though
             the
             motion
             be
             swifter
             than
             that
             of
             the
             heart
             ,
             or
             lungs
             ,
             or
             blood
             .
             What
             the
             learned
             Dr.
             Ward
             hath
             said
             of
             this
             against
             Mr.
             Hobs
             ,
             I
             refer
             you
             to
             peruse
             ,
             and
             excuse
             me
             for
             transcribing
             it
             .
             
               Scaliger
               ,
               Sennertus
            
             ,
             and
             many
             others
             ,
             have
             heretofore
             challenged
             these
             Philosophers
             ,
             to
             shew
             the
             world
             how
             atoms
             by
             motion
             ,
             or
             elements
             by
             mixture
             ,
             can
             get
             that
             sense
             which
             neither
             
               matter
               ,
               motion
            
             nor
             mixture
             have
             ;
             but
             we
             can
             meet
             with
             no
             account
             of
             it
             yet
             worth
             the
             reading
             :
             not
             by
             Cartesius
             ,
             not
             by
             Regius
             or
             Berigardus
             ,
             not
             by
             Gassendus
             ,
             nor
             any
             other
             that
             we
             can
             get
             and
             read
             .
             How
             unsatisfactory
             is
             it
             to
             tell
             us
             that
             
               facultas
               sentiendi
               &
               movendi
               ,
               quae
               anima
               sensitiva
               vulgo
               dicitur
               ,
               est
               partium
               animalis
               in
               spiritus
               ,
               nervos
               &
               alia
               sensoria
               ,
               &c.
               talis
               attemperatio
               &
               conformatio
               ,
               qua
               animal
               ab
               objectis
               variis
               motibus
               affici
               potest
            
             ;
             as
             
               Regius
               ,
               l.
            
             4.
             c.
             3.
             p.
             267.
             
             This
             is
             an
             easie
             solving
             of
             the
             Phaenomena
             indeed
             .
             But
             
               qualis
               est
               illa
               contemperatio
               ?
               &
               quomodo
               potest
               contemperantia
               insensibilium
               ,
               sensibile
               constituere
               ?
               Nonne
               dat
               ista
               contemperatio
               quod
               non
               habet
               ?
            
          
           
             Perhaps
             you
             will
             say
             with
             him
             in
             
               Cicer.
               de
               Nat.
               Deor.
            
             that
             by
             
               this
               argument
               God
               must
               be
               a
               Fidler
               ,
               because
               he
               maketh
               men
               that
               are
               such
               .
               Answ
               .
            
             By
             this
             argument
             no
             fidler
             ,
             nor
             any
             other
             man
             ,
             hath
             more
             wisdom
             than
             God
             ,
             or
             can
             do
             that
             which
             God
             cannot
             do
             :
             but
             because
             God
             is
             above
             him
             in
             his
             skill
             ,
             doth
             it
             follow
             that
             the
             names
             which
             signifie
             humane
             imperfection
             must
             be
             put
             on
             God
             ?
             Can
             God
             enable
             a
             man
             to
             that
             which
             he
             is
             not
             able
             to
             do
             himself
             ,
             and
             can
             he
             give
             that
             which
             he
             hath
             not
             to
             give
             ?
          
           
             Object
             .
             
               None
               of
               the
               parts
               of
               a
               clock
               can
               tell
               the
               hour
               of
               the
               day
               ,
               and
               yet
               all
               set
               together
               can
               :
               and
               none
               of
               the
               letters
               of
               a
               book
               are
               Philosophy
               ,
               and
               yet
               the
               whole
               may
               be
               a
               learned
               system
               :
               
               and
               no
               atoms
               in
               a
               Lute
               can
               make
               melody
               ,
               as
               the
               whole
               can
               do
               .
            
          
           
             Answ
             .
             This
             is
             but
             to
             play
             with
             words
             .
             In
             all
             these
             instances
             the
             whole
             hath
             nothing
             of
             a
             higher
             kind
             in
             nature
             than
             the
             several
             parts
             ,
             but
             only
             a
             composition
             by
             the
             contribution
             of
             each
             part
             .
             The
             clock
             telleth
             you
             nothing
             but
             
               per
               modum
               signi
            
             ;
             and
             that
             signum
             is
             only
             in
             the
             sound
             ,
             or
             order
             of
             motion
             .
             And
             sound
             and
             motion
             belongeth
             to
             the
             whole
             ,
             by
             vertue
             or
             contribution
             of
             the
             parts
             ,
             and
             is
             not
             another
             thing
             above
             them
             .
             And
             that
             the
             motion
             is
             so
             ordered
             ,
             and
             that
             man
             can
             by
             it
             collect
             the
             time
             of
             the
             day
             ,
             is
             from
             the
             power
             of
             our
             understandings
             ,
             and
             not
             from
             the
             matter
             of
             the
             engine
             at
             all
             .
             So
             the
             book
             is
             no
             otherwise
             Philosophy
             at
             all
             ,
             but
             
               per
               modum
               signi
            
             :
             which
             signum
             is
             related
             to
             
               mans
               understanding
            
             both
             as
             the
             cause
             and
             orderer
             ,
             and
             as
             the
             receiver
             and
             apprehender
             .
             So
             that
             the
             letters
             do
             nothing
             at
             all
             ,
             but
             passively
             serve
             the
             mind
             of
             man.
             And
             so
             it
             is
             in
             the
             other
             instance
             :
             the
             strings
             do
             but
             move
             the
             air
             ,
             and
             cause
             the
             sound
             which
             is
             in
             the
             ear
             :
             that
             this
             is
             melody
             ,
             is
             caused
             only
             by
             the
             mind
             of
             man
             ,
             who
             first
             frameth
             ,
             and
             then
             
               orderly
               moveth
            
             them
             ,
             and
             then
             
               suo
               modo
            
             receiveth
             the
             sound
             ,
             and
             maketh
             melody
             by
             the
             aptitude
             of
             his
             apprehension
             .
             If
             you
             had
             proved
             that
             Clock
             ,
             or
             Book
             ,
             or
             Lute
             do
             make
             themselves
             ,
             and
             order
             and
             use
             themselves
             ,
             and
             know
             the
             time
             ,
             or
             understand
             or
             delight
             in
             themselves
             ,
             you
             had
             done
             something
             .
             But
             by
             the
             deceitful
             names
             of
             Philosophy
             and
             Melody
             ,
             to
             confound
             the
             bare
             natural
             sound
             and
             sign
             ,
             with
             that
             ordering
             and
             that
             reception
             ,
             which
             is
             the
             priviledge
             of
             a
             mind
             ,
             is
             unfit
             for
             a
             Philosopher
             .
          
           
             Moreover
             I
             expect
             from
             Matter
             and
             Motion
             ,
             
             an
             account
             of
             motions
             great
             concomitants
             ,
             that
             is
             ,
             of
             Light
             and
             Heat
             .
             Mistake
             me
             not
             ,
             I
             am
             not
             undervaluing
             the
             effects
             of
             motion
             ;
             I
             take
             it
             for
             a
             most
             noble
             and
             observable
             cause
             of
             most
             that
             is
             done
             or
             existent
             in
             the
             corporeal
             world
             :
             but
             must
             it
             therefore
             be
             the
             solitary
             cause
             ?
             I
             have
             long
             observed
             amongst
             wranglers
             ,
             and
             erroneous
             zealots
             in
             Divinity
             ,
             that
             
             most
             of
             their
             error
             and
             misdoing
             lieth
             in
             setting
             the
             necessary
             co-ordinate
             causes
             or
             parts
             of
             things
             as
             inconsistent
             in
             opposition
             to
             one
             another
             .
             It
             would
             make
             one
             ashamed
             to
             hear
             one
             plead
             ,
             that
             Scripture
             must
             be
             proved
             by
             it self
             ;
             and
             another
             ,
             that
             it
             must
             be
             proved
             by
             reason
             ;
             and
             another
             ,
             that
             it
             must
             be
             by
             miracles
             ;
             and
             another
             ,
             by
             the
             Church
             ;
             and
             another
             ,
             by
             general
             History
             and
             Tradition
             ,
             &c.
             
             As
             if
             every
             one
             of
             these
             were
             not
             necessary
             concurrent
             parts
             in
             the
             proof
             .
             Such
             work
             have
             we
             among
             poor
             deluded
             women
             and
             ignorant
             men
             ,
             while
             the
             Romanists
             say
             ,
             that
             they
             are
             the
             true
             Church
             ;
             and
             the
             Greeks
             say
             ,
             it
             is
             they
             ;
             and
             the
             Lutherans
             say
             ,
             it
             is
             they
             ;
             and
             the
             Anabaptists
             say
             ,
             it
             is
             they
             :
             as
             if
             my
             neighbours
             and
             I
             should
             contend
             ,
             which
             of
             our
             houses
             it
             is
             that
             is
             the
             Town
             .
             And
             so
             do
             these
             Philosophers
             about
             the
             Principles
             and
             Elements
             .
             The
             
               Intellectual
               nature
            
             ,
             which
             is
             the
             Image
             of
             God
             ,
             hath
             notoriously
             three
             faculties
             ,
             
               Vnderstanding
               ,
               Will
            
             and
             
               Executive
               Power
            
             ;
             and
             men
             think
             that
             they
             cannot
             understand
             the
             one
             ,
             without
             denying
             the
             other
             two
             :
             and
             the
             fiery
             nature
             which
             constituteth
             the
             Sun
             and
             other
             Luminaries
             ,
             (
             and
             is
             the
             image
             of
             the
             
               vital
               nature
            
             )
             hath
             three
             notorious
             powers
             or
             properties
             ,
             
               Light
               ,
               Heat
            
             and
             Motion
             ;
             and
             they
             cannot
             understand
             Motion
             ,
             without
             making
             nothing
             of
             Light
             and
             Heat
             ,
             or
             greatly
             obscuring
             and
             abusing
             them
             .
             Cull
             out
             into
             one
             ,
             and
             set
             together
             ,
             but
             what
             Patricius
             hath
             said
             of
             Light
             ,
             and
             what
             Telesius
             hath
             said
             of
             Heat
             ,
             (
             and
             Campanella
             after
             him
             )
             and
             what
             Gassendus
             and
             Cartesius
             have
             said
             of
             Motion
             ,
             and
             cut
             off
             all
             their
             superfluities
             ,
             and
             you
             will
             have
             a
             better
             entrance
             into
             sound
             Philosophy
             ,
             than
             any
             one
             book
             that
             I
             know
             doth
             afford
             you
             *
             I
             confess
             ,
             that
             as
             wisdom
             must
             lead
             the
             will
             ,
             and
             determine
             
             its
             acts
             
               quoad
               specificationem
            
             ,
             
             and
             the
             will
             must
             set
             a
             work
             the
             same
             intellect
             ,
             and
             determine
             its
             acts
             
               quoad
               exercitium
            
             ;
             and
             the
             
               active
               power
            
             doth
             partly
             work
             
               ad
               intra
            
             in
             the
             operations
             of
             both
             these
             ,
             and
             
               ad
               extra
            
             is
             excited
             by
             the
             imperium
             of
             the
             will
             ;
             so
             that
             these
             
               three
               faculties
            
             (
             as
             
               Schibler
               ,
               Alsted
            
             ,
             and
             many
             others
             truly
             number
             them
             )
             are
             marvellously
             conjunct
             and
             co
             operative
             :
             Even
             so
             it
             is
             in
             the
             
               Motion
               ,
               Light
            
             and
             Heat
             of
             the
             
               active
               element
            
             ,
             or
             fiery
             or
             aethereal
             nature
             .
             I
             know
             motion
             contributeth
             to
             light
             and
             heat
             ;
             
             but
             it
             's
             as
             true
             that
             light
             and
             heat
             have
             their
             proper
             ,
             coequal
             and
             co-ordinate
             properties
             and
             effects
             ,
             and
             that
             heat
             contributeth
             as
             much
             to
             motion
             at
             least
             ,
             as
             motion
             doth
             to
             heat
             :
             indeed
             in
             one
             essence
             they
             are
             three
             coequal
             vertues
             or
             faculties
             ,
             the
             
               Vis
               Motiva
               ,
               Illuminativa
               &
               Calefactiva
               .
            
             And
             so
             vain
             is
             their
             labour
             ,
             who
             only
             from
             matter
             and
             motion
             give
             us
             an
             account
             of
             light
             and
             heat
             ,
             that
             I
             find
             no
             need
             nor
             willingness
             to
             be
             at
             the
             labour
             of
             confuting
             them
             .
             Call
             but
             for
             their
             proofs
             ,
             and
             you
             have
             confuted
             them
             all
             at
             once
             .
          
           
             And
             if
             no
             better
             a
             solution
             be
             given
             us
             of
             the
             nature
             of
             Light
             and
             Heat
             ,
             what
             shall
             we
             expect
             from
             them
             about
             Intellection
             and
             Volition
             ?
             do
             
               atoms
               understand
            
             or
             will
             ?
             or
             doth
             
               motion
               understand
            
             or
             will
             ?
             If
             not
             ,
             (
             as
             sure
             they
             do
             not
             as
             such
             )
             then
             tell
             us
             how
             that
             which
             hath
             no
             participation
             of
             understanding
             or
             will
             should
             constitute
             an
             agent
             that
             doth
             understand
             and
             will
             ?
             Set
             to
             this
             work
             as
             Philosophers
             ,
             and
             make
             it
             intelligible
             to
             us
             if
             you
             are
             in
             good
             earnest
             .
          
           
             7.
             
             But
             to
             proceed
             a
             little
             further
             with
             you
             ,
             I
             take
             it
             for
             granted
             ,
             that
             you
             confess
             that
             an
             
               intellectual
               incorporeal
               being
               there
               is
            
             ,
             while
             you
             confess
             a
             God
             :
             and
             that
             this
             sort
             of
             being
             is
             more
             excellent
             than
             that
             which
             is
             corporeal
             ,
             sensible
             and
             gross
             .
             I
             would
             next
             ask
             you
             ,
             Do
             you
             take
             it
             for
             possible
             or
             impossible
             that
             God
             should
             make
             any
             secondary
             Beings
             ,
             which
             are
             incorporeal
             and
             intellectual
             also
             ?
             If
             you
             say
             ,
             
               It
               is
               impossible
            
             ,
             give
             us
             your
             proof
             .
             If
             possible
             ,
             I
             next
             ask
             you
             whether
             it
             be
             not
             
               most
               probable
            
             also
             ?
             You
             acknowledge
             what
             a
             spot
             or
             punctum
             in
             the
             world
             this
             earthly
             Globe
             is
             :
             you
             see
             here
             that
             man
             ,
             whose
             flesh
             must
             rot
             and
             turn
             to
             dust
             ,
             hath
             the
             power
             of
             Intellection
             and
             Volition
             :
             you
             look
             up
             to
             the
             more
             vast
             and
             glorious
             Regions
             and
             Globes
             ,
             and
             I
             am
             confident
             you
             think
             not
             that
             only
             this
             spot
             of
             earth
             is
             
             inhabited
             .
             
             And
             surely
             you
             think
             that
             the
             glory
             of
             the
             inhabitants
             ,
             is
             like
             to
             be
             answerable
             to
             the
             glory
             of
             their
             habitations
             .
             You
             make
             your
             Atoms
             to
             be
             invisible
             ,
             and
             so
             you
             do
             the
             Air
             and
             Winds
             ;
             when
             yet
             our
             earth
             and
             dirt
             is
             visible
             .
             Therefore
             you
             take
             not
             crassitude
             ,
             nor
             visibility
             or
             sensibility
             ,
             to
             have
             the
             preeminence
             in
             excellency
             .
             Judge
             then
             your selves
             whether
             it
             be
             not
             likely
             that
             God
             hath
             innumerable
             more
             noble
             and
             excellent
             creatures
             ,
             than
             we
             silly
             men
             are
             ?
             And
             will
             you
             reduce
             all
             their
             
               unknown
               perfections
            
             ,
             or
             their
             known
             intelligence
             to
             matter
             and
             motion
             only
             ?
          
           
             Moreover
             ,
             when
             you
             observe
             the
             wonderful
             variety
             of
             things
             ,
             in
             which
             God
             is
             pleased
             to
             take
             his
             delight
             ,
             what
             ground
             have
             we
             to
             imagine
             that
             he
             hath
             no
             greater
             variety
             of
             substances
             ,
             but
             corporeal
             only
             ?
             nor
             no
             other
             way
             of
             causation
             but
             by
             motion
             ?
             when
             no
             man
             can
             deny
             ,
             but
             he
             could
             otherwise
             cause
             the
             variety
             which
             we
             see
             ,
             and
             fix
             in
             the
             creatures
             
               ab
               origine
            
             their
             differing
             natures
             ,
             properties
             and
             vertues
             ;
             what
             reason
             then
             have
             you
             to
             say
             that
             he
             
               did
               not
               do
               so
            
             ?
          
           
             And
             can
             you
             believe
             that
             the
             goodness
             of
             that
             God
             ,
             who
             hath
             made
             this
             wonderful
             frame
             which
             we
             see
             ,
             would
             not
             appear
             in
             making
             some
             creatures
             liker
             and
             nearer
             to
             himself
             ,
             than
             matter
             and
             motion
             is
             ?
          
           
             But
             to
             talk
             no
             more
             of
             probabilities
             to
             you
             ,
             we
             have
             certain
             proof
             that
             man
             is
             an
             
               intellectual
               free
               agent
            
             ,
             whose
             soul
             you
             can
             never
             prove
             to
             be
             corporeal
             ,
             and
             whose
             power
             of
             intellection
             and
             volition
             is
             distinct
             from
             corporal
             motion
             .
             And
             we
             have
             proof
             that
             there
             are
             superior
             Intelligences
             more
             noble
             than
             we
             ,
             by
             the
             operations
             which
             they
             have
             exercised
             upon
             things
             below
             .
          
           
             And
             what
             should
             move
             you
             (
             who
             seem
             not
             to
             be
             overmuch
             Divine
             ,
             and
             who
             seem
             to
             observe
             the
             order
             and
             harmony
             of
             the
             creatures
             )
             to
             imagine
             ,
             that
             God
             doth
             himself
             alone
             ,
             without
             any
             instrument
             or
             second
             cause
             ,
             move
             all
             the
             corporeal
             matter
             of
             the
             world
             ?
             If
             you
             are
             serious
             in
             believing
             that
             God
             himself
             doth
             move
             and
             govern
             all
             ,
             why
             do
             you
             question
             ,
             whether
             he
             make
             use
             of
             any
             nobler
             natures
             next
             him
             ,
             to
             move
             things
             corporeal
             .
             And
             why
             do
             you
             against
             your
             own
             inclinations
             ,
             make
             every
             action
             to
             be
             done
             
             by
             God
             alone
             ?
             I
             doubt
             not
             but
             he
             doth
             all
             :
             but
             you
             see
             that
             he
             chooseth
             to
             communicate
             honour
             and
             agency
             to
             his
             creatures
             .
             He
             useth
             the
             Sun
             to
             move
             things
             on
             earth
             .
             Therefore
             if
             you
             believe
             that
             corporeal
             beings
             stand
             at
             so
             infinite
             a
             distance
             from
             his
             perfections
             ,
             you
             may
             easily
             judge
             that
             he
             hath
             some
             more
             noble
             ;
             and
             that
             the
             noblest
             are
             the
             most
             potent
             and
             active
             and
             rule
             the
             more
             ignoble
             :
             as
             you
             see
             the
             nobler
             bodies
             (
             as
             the
             Sun
             )
             to
             have
             power
             upon
             the
             more
             ignoble
             .
             Therefore
             to
             violate
             the
             harmony
             of
             God's
             works
             ,
             and
             to
             deny
             all
             the
             steps
             of
             the
             ladder
             save
             the
             lowest
             ,
             is
             but
             an
             unhappy
             solving
             of
             Phaenomena
             .
          
           
             Nay
             ,
             mark
             what
             you
             grant
             us
             :
             you
             confess
             God
             to
             have
             
               Power
               ,
               Wisdom
            
             and
             Will
             ,
             and
             that
             he
             is
             incorporeal
             ,
             and
             moveth
             all
             :
             and
             you
             confess
             that
             man
             hath
             in
             his
             kind
             
               Power
               ,
               Vnderstanding
            
             and
             Will
             ;
             and
             is
             there
             any
             thing
             below
             that
             's
             liker
             God
             ?
             If
             not
             ,
             do
             you
             not
             allow
             us
             to
             take
             these
             faculties
             for
             incorporeal
             ?
             and
             that
             those
             are
             so
             that
             are
             higher
             than
             we
             ?
          
           
             8.
             
             And
             you
             seem
             to
             us
             by
             your
             Philosophy
             to
             write
             of
             Nature
             ,
             as
             the
             Atheist
             writeth
             of
             God
             ;
             instead
             of
             explaining
             it
             ,
             you
             deny
             it
             .
             What
             is
             Nature
             but
             the
             
               principium
               motus
               &
               quietis
               ?
               &c.
            
             *
             And
             you
             deny
             all
             such
             principia
             ,
             and
             substitute
             only
             former
             motion
             :
             so
             that
             you
             leave
             no
             other
             nature
             but
             what
             a
             stone
             receiveth
             from
             the
             hand
             that
             casteth
             it
             ,
             or
             the
             childrens
             tops
             from
             the
             scourge
             which
             driveth
             them
             :
             or
             rather
             every
             turn
             is
             a
             nature
             to
             the
             next
             turn
             ;
             and
             so
             the
             nature
             of
             things
             is
             mostly
             out
             of
             themselves
             in
             the
             extrinsick
             mover
             .
          
           
           
             And
             so
             you
             level
             all
             things
             in
             the
             world
             :
             you
             deny
             all
             specifick
             forms
             ,
             or
             natural
             faculties
             and
             virtues
             .
             The
             Sun
             and
             a
             clod
             have
             no
             natural
             difference
             ,
             but
             only
             magnitude
             ,
             and
             figure
             ,
             and
             motion
             :
             as
             if
             so
             noble
             a
             creature
             had
             no
             differencing
             peculiar
             nature
             of
             its
             own
             ,
             nor
             any
             natural
             power
             or
             principle
             of
             its
             own
             motion
             ,
             and
             so
             it
             moved
             but
             as
             a
             stone
             is
             moved
             .
          
           
             Yea
             ,
             you
             make
             all
             motion
             to
             be
             violent
             ,
             and
             deny
             all
             proper
             natural
             motion
             at
             all
             :
             for
             that
             which
             hath
             no
             active
             principle
             of
             motion
             in
             its
             nature
             ,
             hath
             no
             proper
             natural
             motion
             as
             distinct
             from
             violent
             .
          
           
             Hereby
             also
             you
             deny
             all
             
               vital
               powers
            
             :
             you
             make
             a
             living
             creature
             and
             a
             dead
             to
             differ
             but
             in
             the
             manner
             of
             motion
             ;
             (
             which
             whether
             you
             can
             at
             all
             explain
             ,
             we
             know
             not
             )
             why
             may
             not
             the
             arrow
             which
             I
             shoot
             ,
             or
             the
             watch
             which
             I
             wind
             up
             ,
             be
             said
             to
             live
             as
             well
             as
             you
             ?
             It
             hath
             matter
             and
             motion
             ;
             and
             some
             inanimates
             (
             the
             Air
             and
             Fire
             )
             perhaps
             have
             as
             subtil
             matter
             and
             as
             speedy
             motion
             ,
             as
             is
             in
             you
             .
             Why
             doth
             not
             the
             wind
             make
             the
             air
             alive
             ,
             and
             the
             bellows
             the
             fire
             ?
             In
             a
             word
             ,
             you
             deny
             all
             Intelligences
             ,
             all
             Souls
             ,
             all
             Lives
             ,
             all
             Natures
             ,
             all
             active
             Qualities
             and
             Forms
             ;
             all
             Powers
             ,
             Faculties
             ,
             Inclinations
             ,
             Habits
             and
             Dispositions
             ,
             that
             are
             any
             principles
             of
             motion
             :
             and
             so
             all
             the
             natural
             excellency
             and
             difference
             of
             any
             creature
             above
             the
             rest
             .
             A
             short
             way
             of
             solving
             the
             Phaenomena
             .
          
           
             Lastly
             ,
             with
             Nature
             you
             deny
             the
             being
             of
             Morality
             .
             For
             if
             there
             be
             no
             difference
             of
             Beings
             ,
             but
             in
             quantity
             ,
             figure
             ,
             motion
             and
             site
             ;
             and
             all
             motion
             is
             Locomotion
             ,
             which
             moveth
             by
             natural
             necessitating
             force
             ,
             than
             a
             man
             moveth
             as
             a
             stone
             ,
             because
             it
             is
             irresistibly
             moved
             ,
             and
             hath
             no
             power
             to
             forbear
             any
             act
             which
             it
             performeth
             ,
             or
             to
             do
             it
             otherwise
             than
             it
             doth
             .
             For
             if
             there
             be
             no
             
               power
               ,
               habits
            
             or
             dispositions
             ,
             antecedent
             to
             motion
             ,
             but
             motion
             it self
             is
             all
             ,
             then
             there
             is
             one
             and
             the
             same
             account
             to
             be
             given
             of
             all
             actions
             ,
             good
             and
             bad
             ,
             I
             did
             it
             because
             I
             was
             irresistibly
             moved
             to
             it
             ,
             and
             could
             no
             more
             do
             otherwise
             than
             my
             pen
             can
             choose
             to
             write
             .
             There
             is
             then
             no
             virtue
             or
             vice
             ,
             no
             place
             for
             Laws
             and
             moral
             Government
             ,
             further
             than
             they
             may
             be
             tacklings
             in
             the
             engine
             which
             necessitateth
             :
             whatsoever
             is
             done
             amiss
             ,
             is
             as
             much
             imputable
             to
             God
             the
             first
             mover
             ,
             as
             that
             which
             
             is
             done-well
             .
             If
             you
             shoot
             an
             arrow
             which
             killeth
             your
             friend
             ,
             the
             arrow
             could
             not
             hinder
             it
             :
             if
             you
             make
             or
             set
             your
             watch
             amiss
             ,
             though
             one
             motion
             causeth
             another
             ,
             yet
             the
             errour
             of
             all
             is
             resolved
             into
             the
             defect
             of
             the
             first
             cause
             .
             They
             that
             killed
             Henry
             the
             3.
             and
             Henry
             the
             4.
             
             Kings
             of
             France
             ,
             may
             say
             ,
             that
             as
             the
             knife
             could
             not
             resist
             the
             motion
             of
             their
             hand
             ,
             so
             neither
             could
             they
             the
             motion
             of
             the
             superiour
             cause
             that
             moved
             them
             ,
             and
             so
             on
             to
             the
             first
             .
             No
             Traitors
             or
             Rebels
             can
             resist
             the
             power
             which
             acteth
             them
             therein
             ,
             any
             more
             than
             the
             dust
             can
             resist
             the
             wind
             which
             stirreth
             it
             up
             .
             And
             so
             you
             see
             what
             cometh
             of
             all
             the
             Government
             of
             God
             and
             Man
             ,
             and
             of
             all
             Laws
             and
             Judgments
             ,
             Justice
             and
             Injustice
             ,
             Right
             and
             Wrong
             .
             And
             how
             little
             cause
             you
             have
             to
             be
             angry
             with
             the
             Thief
             that
             robbeth
             you
             ,
             or
             the
             man
             that
             cudgelleth
             you
             ,
             any
             more
             than
             with
             the
             staff
             .
             But
             of
             this
             I
             refer
             you
             to
             the
             foresaid
             writing
             of
             Bishop
             Bromhal
             against
             Mr.
             Hobs
             ,
             allowing
             you
             to
             make
             the
             most
             you
             can
             of
             his
             Reply
             .
          
           
             We
             are
             certain
             by
             the
             operations
             of
             things
             ,
             that
             there
             is
             a
             difference
             in
             their
             
               natural
               powers
            
             and
             virtues
             ,
             and
             not
             only
             in
             their
             quantity
             ,
             figure
             and
             motion
             .
             God
             hath
             not
             made
             only
             homogeneal
             undifferenced
             matter
             :
             there
             are
             plainly
             now
             exceeding
             diversities
             of
             natural
             excellencies
             ,
             virtues
             and
             qualities
             in
             the
             things
             we
             see
             .
             And
             he
             that
             will
             say
             that
             by
             motion
             only
             God
             made
             this
             difference
             at
             first
             ,
             doth
             but
             presumptuously
             speak
             without
             book
             ,
             without
             all
             proof
             to
             make
             it
             credible
             ,
             and
             taketh
             on
             him
             to
             know
             that
             which
             he
             knoweth
             that
             he
             knoweth
             not
             .
             Is
             not
             the
             virtue
             and
             goodness
             of
             things
             as
             laudable
             ,
             as
             their
             quantity
             and
             motion
             ?
             Why
             then
             should
             we
             imagine
             so
             vast
             a
             disproportion
             in
             the
             image
             of
             God
             upon
             his
             works
             ,
             as
             to
             acknowledge
             the
             magnitude
             and
             motion
             incomprehensible
             ,
             and
             to
             think
             that
             in
             virtue
             and
             goodness
             of
             nature
             they
             are
             all
             alike
             ,
             and
             none
             is
             more
             noble
             or
             more
             like
             himself
             than
             a
             clod
             of
             earth
             ?
             We
             see
             that
             the
             natures
             of
             all
             things
             are
             suited
             to
             their
             several
             uses
             .
             
               Operari
               sequitur
               esse
            
             ,
             Things
             act
             as
             they
             are
             .
             There
             is
             somewhat
             in
             the
             nature
             of
             a
             bird
             ,
             or
             beast
             ,
             or
             plant
             ,
             which
             is
             their
             fitness
             to
             their
             various
             motions
             .
             If
             only
             motion
             made
             that
             fire
             to
             day
             ,
             which
             yesterday
             was
             but
             a
             stone
             ,
             why
             doth
             not
             the
             strongest
             wind
             so
             much
             as
             warm
             us
             ?
             or
             why
             doth
             
             it
             so
             much
             cool
             us
             ?
             Why
             doth
             not
             the
             snow
             make
             us
             as
             warm
             as
             a
             fleece
             of
             wool
             ?
             the
             wool
             doth
             move
             no
             more
             than
             the
             snow
             ,
             and
             the
             matter
             of
             it
             appeareth
             to
             be
             no
             more
             subtil
             .
             Indeed
             man
             can
             give
             to
             none
             of
             
               his
               works
            
             a
             nature
             ,
             a
             life
             or
             virtue
             ,
             for
             the
             operation
             which
             he
             desireth
             .
             He
             can
             but
             alter
             the
             magnitude
             ,
             and
             figure
             ,
             and
             motion
             of
             things
             ,
             and
             compound
             and
             mix
             them
             ,
             and
             conjoyn
             them
             :
             and
             these
             Epicureans
             seem
             to
             judge
             of
             the
             works
             of
             God
             by
             mans
             .
             But
             he
             who
             is
             
               Being
               ,
               Life
            
             and
             Intelligence
             ,
             doth
             accordingly
             animate
             his
             noble
             Engines
             ,
             and
             give
             them
             natures
             and
             vertues
             for
             their
             operations
             ;
             and
             not
             only
             make
             use
             of
             matter
             and
             weight
             where
             he
             findeth
             it
             ,
             as
             our
             Mechanicks
             themselves
             can
             do
             .
             Debasing
             all
             the
             noblest
             of
             Gods
             works
             ,
             is
             unbeseeming
             a
             true
             Philosopher
             ,
             who
             should
             search
             out
             the
             virtues
             and
             goodness
             ,
             as
             well
             as
             the
             greatness
             of
             them
             .
          
           
             But
             I
             have
             been
             longer
             in
             answering
             this
             first
             Objection
             ,
             than
             I
             can
             afford
             to
             be
             about
             the
             rest
             ,
             unless
             I
             would
             make
             a
             Book
             of
             this
             ,
             which
             I
             call
             but
             the
             Conclusion
             .
             I
             will
             adde
             but
             this
             one
             thing
             more
             ;
             That
             in
             case
             it
             were
             granted
             the
             Epicureans
             ,
             that
             the
             soul
             is
             material
             ,
             it
             will
             be
             no
             disproving
             of
             its
             immortality
             ,
             nor
             invalidate
             any
             of
             my
             former
             arguments
             for
             a
             life
             of
             retribution
             after
             this
             .
             To
             which
             purpose
             consider
             these
             things
             .
          
           
             1.
             
             That
             where
             matter
             is
             simple
             and
             not
             compounded
             ,
             it
             hath
             no
             tendency
             to
             corruption
             .
             Object
             .
             
               Matter
               is
               divisible
               ,
               and
               therefore
               corruptible
               ,
               how
               simple
               soever
               .
               Answ
               .
            
             It
             is
             such
             as
             may
             be
             divided
             ,
             if
             God
             please
             ,
             and
             so
             the
             soul
             is
             such
             as
             God
             can
             destroy
             .
             But
             we
             see
             that
             all
             parts
             of
             matter
             have
             a
             wonderful
             tendency
             to
             unity
             ,
             and
             have
             a
             tendency
             to
             a
             
               motus
               aggregativus
            
             if
             you
             separate
             them
             .
             Earth
             inclineth
             to
             earth
             ,
             and
             water
             to
             water
             ,
             and
             air
             to
             air
             ,
             and
             fire
             to
             fire
             .
             2.
             
             All
             Philosophers
             agree
             to
             what
             I
             say
             ,
             who
             hold
             that
             matter
             is
             eternal
             ,
             either
             
               à
               parte
               ante
            
             ,
             or
             
               à
               parte
               post
            
             .
             For
             if
             matter
             be
             eternal
             ,
             the
             
               soul's
               materiality
            
             may
             consist
             with
             its
             eternity
             .
             3.
             
             Yea
             all
             without
             exception
             do
             agree
             ,
             that
             there
             is
             no
             annihilation
             of
             matter
             when
             there
             is
             a
             dissolution
             .
             Therefore
             if
             the
             soul
             be
             a
             simple
             uncompounded
             being
             ,
             though
             material
             ,
             it
             will
             remain
             the
             same
             .
             This
             therefore
             is
             to
             be
             set
             down
             as
             granted
             us
             ,
             by
             all
             the
             Infidels
             and
             Atheists
             in
             the
             world
             ,
             that
             
               man's
               soul
            
             ,
             what
             ever
             it
             is
             ,
             
               is
               not
               annihilated
               
               when
               he
               dieth
               ,
               if
               it
               be
               any
               kind
               of
               substance
               material
               or
               immaterial
               .
            
             And
             they
             that
             call
             his
             temperament
             his
             soul
             ,
             do
             all
             acknowledge
             ,
             that
             there
             is
             in
             the
             composition
             some
             one
             predominant
             principle
             ,
             more
             active
             or
             noble
             than
             the
             rest
             ;
             and
             of
             the
             duration
             of
             this
             it
             is
             that
             we
             enquire
             ,
             which
             no
             man
             doth
             deny
             ,
             though
             some
             deny
             it
             to
             be
             immaterial
             .
             But
             this
             will
             be
             further
             opened
             under
             the
             rest
             of
             the
             Objections
             .
             The
             reasons
             of
             my
             many
             words
             in
             answering
             this
             Objection
             ,
             I
             give
             you
             in
             the
             words
             of
             a
             late
             learned
             Conciliator
             ,
             
               Philosophiae
               Platonicae
               explicationi
               diutius
               immorati
               sumus
               ,
               quod
               res
               maximas
               &
               cognitione
               dignissimas
               complectatur
               .
               Habet
               i●
               quoque
               prae
               coeteris
               ,
               quod
               ad
               aeternas
               &
               primitivas
               rationes
               mentem
               erigat
               ,
               eamque
               à
               fluxis
               &
               perituris
               rebus
               advocatam
               ,
               ad
               eas
               quae
               sola
               intelligentia
               percipiuntur
               convertat
               .
               Qua
               quidem
               in
               re
               infinitum
               prope
               momentum
               est
               :
               Nam
               obruimur
               turbâ
               Philosophorum
               ,
               qui
               nimis
               fidunt
               sensibus
               ,
               &
            
             nihil
             praeter
             corpora
             
               intelligi
               posse
               contendunt
               .
               Atque
               ut
               mihi
               videtur
               ,
               nulla
               perniciosior
               pestis
               in
               vitam
               humanam
               potest
               invadere
               ,
               nihil
               quod
               magis
               religioni
               adversetur
               .
            
             Joh.
             Bapt.
             du
             Hamel
             .
             in
             Conscens
             .
             veteris
             &
             novae
             Philos
             .
             Praefat.
             
          
        
         
           
             OBJECTION
             II.
             
          
           
             
               BY
               Sense
               ,
               Imagination
               ,
               Cogitation
               ,
               Reason
               ,
               you
               cannot
               prove
               the
               Soul
               to
               be
               incorporeal
               ,
               because
               the
               Bruits
               partake
               of
               these
               ;
               whose
               Souls
               are
               material
               and
               mortal
               .
            
          
           
             Answ
             .
             1.
             
             It
             is
             easie
             for
             men
             ,
             that
             set
             themselves
             to
             say
             all
             they
             can
             ,
             either
             with
             Mr.
             Chambre
             to
             extol
             the
             bruits
             as
             rational
             ,
             or
             with
             Gassendus
             to
             talk
             of
             the
             whispers
             and
             consultations
             of
             the
             Ants
             ,
             or
             with
             Telesius
             and
             Campanella
             to
             say
             that
             every
             thing
             hath
             sense
             ;
             or
             on
             the
             other
             hand
             with
             Cartesius
             ,
             to
             deny
             all
             to
             a
             bruit
             which
             belongeth
             not
             to
             an
             engine
             .
             But
             our
             converse
             with
             them
             doth
             teach
             all
             men
             to
             judge
             of
             their
             natures
             ,
             as
             between
             both
             these
             extremes
             ,
             unless
             by
             study
             and
             learning
             they
             learn
             to
             know
             less
             than
             they
             did
             before
             ,
             and
             do
             but
             study
             to
             corrupt
             their
             understandings
             ,
             and
             obliterate
             things
             that
             are
             commonly
             known
             .
             I
             doubt
             not
             but
             the
             Minerals
             have
             something
             
               like
               life
            
             ,
             and
             
             the
             Vegetatives
             have
             something
             like
             to
             sense
             ,
             and
             the
             Sensitives
             have
             something
             like
             to
             reason
             :
             but
             it
             doth
             not
             follow
             that
             therefore
             it
             is
             the
             same
             .
             But
             this
             is
             so
             copiously
             written
             of
             by
             very
             many
             ,
             that
             I
             supersede
             my
             further
             labour
             about
             it
             .
          
           
             2.
             
             If
             it
             were
             so
             ,
             that
             the
             apprehensions
             of
             a
             bruit
             might
             be
             called
             Reason
             or
             Intellection
             ,
             yet
             the
             difference
             betwixt
             it
             and
             humane
             Intellection
             is
             so
             great
             ,
             as
             may
             easily
             prove
             to
             those
             that
             have
             their
             reasons
             in
             free
             use
             ,
             that
             they
             are
             several
             species
             of
             creatures
             ,
             made
             for
             several
             uses
             and
             ends
             .
             And
             none
             of
             the
             twenty
             Arguments
             which
             I
             used
             ,
             are
             at
             all
             debilitated
             by
             this
             .
             If
             a
             bird
             have
             reason
             to
             build
             her
             nest
             ,
             and
             to
             feed
             her
             young
             ,
             yet
             she
             hath
             none
             to
             build
             Cities
             and
             Castles
             ,
             nor
             to
             use
             Navigation
             ,
             nor
             any
             of
             the
             Arts
             :
             much
             less
             to
             set
             up
             Government
             by
             Laws
             ,
             and
             to
             write
             Systems
             of
             Philosophy
             and
             other
             Sciences
             ;
             and
             least
             of
             all
             to
             enquire
             after
             God
             ,
             the
             cause
             of
             all
             things
             ,
             or
             to
             hope
             for
             blessedness
             in
             another
             life
             ,
             or
             to
             escape
             a
             future
             misery
             ,
             or
             to
             be
             ruled
             in
             this
             life
             by
             the
             interest
             of
             another
             .
             Beasts
             think
             not
             of
             God
             ,
             nor
             of
             loving
             him
             ,
             seeking
             him
             ,
             pleasing
             him
             or
             enjoying
             him
             ,
             or
             of
             being
             judged
             by
             him
             .
             I
             know
             the
             perverse
             wrangler
             will
             ask
             me
             ,
             How
             I
             know
             this
             ?
             And
             I
             can
             answer
             him
             no
             better
             than
             thus
             :
             As
             I
             know
             that
             a
             Stone
             doth
             not
             see
             or
             feel
             ,
             or
             that
             my
             Paper
             doth
             not
             talk
             ;
             because
             they
             manifest
             no
             such
             thing
             :
             And
             these
             are
             all
             operations
             which
             they
             that
             exercise
             ,
             are
             apt
             to
             manifest
             ;
             and
             things
             that
             in
             their
             nature
             are
             unapt
             to
             be
             long
             hid
             .
             Campanella
             ,
             who
             hath
             written
             
               de
               sensu
               rerum
            
             ,
             to
             prove
             Bruits
             Rational
             ,
             and
             Plants
             sensible
             ,
             hath
             yet
             in
             his
             
               Atheismus
               Triumphatus
            
             written
             more
             for
             the
             excellency
             of
             humane
             nature
             and
             the
             Souls
             immortality
             ;
             than
             any
             Infidel
             can
             soundly
             answer
             .
          
           
             3.
             
             And
             how
             prove
             you
             ,
             that
             the
             Souls
             of
             Bruits
             exist
             not
             ,
             after
             death
             ?
             
             Of
             their
             Individuation
             we
             shall
             say
             more
             anon
             .
             But
             there
             is
             no
             part
             of
             their
             substance
             annihilated
             as
             you
             will
             confess
             :
             Nor
             any
             part
             of
             it
             abased
             below
             the
             same
             nature
             which
             it
             had
             in
             the
             composition
             :
             Only
             the
             constituting
             parts
             are
             separated
             ,
             retaining
             their
             several
             natures
             still
             .
             All
             men
             that
             confess
             that
             Bruits
             are
             sensible
             ,
             do
             confess
             that
             there
             is
             some
             one
             predominant
             part
             in
             their
             composition
             which
             is
             the
             principal
             cause
             of
             sense
             :
             whether
             it
             be
             the
             finest
             
             Atomes
             ,
             or
             the
             
               materia
               subtilis
            
             or
             
               globuli
               coelestes
            
             ,
             or
             Elementary
             Fire
             ,
             or
             
               Aristotles
               quintessence
            
             analogous
             to
             the
             coelestial
             Starry
             substance
             ,
             or
             yet
             an
             incorporeal
             soul
             :
             whatever
             it
             is
             ,
             it
             is
             not
             annihilated
             ,
             nor
             the
             nature
             of
             the
             simple
             essence
             destroyed
             .
          
           
             4.
             
             And
             here
             let
             me
             venture
             to
             tell
             you
             once
             for
             all
             ,
             that
             I
             never
             found
             cause
             to
             believe
             that
             any
             mortal
             man
             ,
             †
             is
             so
             well
             acquainted
             with
             the
             true
             difference
             between
             a
             Corporeal
             and
             an
             Incorporeal
             substance
             ,
             as
             to
             tell
             us
             certainly
             wherein
             it
             doth
             consist
             ;
             and
             to
             lay
             the
             stress
             of
             this
             Controversie
             upon
             that
             difference
             .
             I
             know
             what
             is
             said
             of
             
               Moles
               &
               extensio
               ,
               &
               partes
               extra
               partes
            
             ;
             of
             divisibility
             and
             impenetrability
             ;
             and
             so
             on
             the
             contrary
             side
             .
             But
             how
             much
             of
             this
             is
             spoken
             in
             the
             dark
             ?
             Are
             you
             certain
             that
             no
             true
             matter
             is
             penetrable
             ?
             (
             If
             you
             say
             ,
             that
             which
             is
             so
             ,
             we
             call
             not
             Matter
             ,
             and
             so
             make
             the
             Controversie
             
               de
               nomine
            
             only
             intelligible
             ,
             I
             must
             pass
             it
             by
             .
             )
             And
             are
             you
             sure
             that
             no
             matter
             is
             indivisible
             ?
             And
             that
             no
             spiritual
             incorporeal
             substance
             is
             quantitative
             ,
             extended
             ,
             or
             divisible
             ?
             It
             now
             goeth
             for
             current
             that
             Light
             is
             a
             Body
             :
             And
             Patricius
             that
             so
             judgeth
             ,
             doth
             take
             it
             to
             be
             indivisible
             
               in
               longitudine
               radiorum
            
             ,
             and
             to
             be
             penetrable
             ;
             and
             that
             it
             can
             penetrate
             other
             bodies
             .
             And
             it
             's
             hard
             to
             be
             sure
             that
             Diaphanous
             bodies
             are
             not
             penetratrated
             by
             Light.
             I
             know
             Gassendus
             and
             others
             think
             that
             it
             passeth
             but
             through
             the
             pores
             of
             the
             Glass
             or
             Chrystal
             :
             But
             I
             have
             heard
             of
             no
             Engyscope
             that
             hath
             perceived
             pores
             in
             Glass
             .
             In
             Cloth
             they
             are
             certainly
             discernable
             ,
             and
             large
             ,
             and
             numerous
             ,
             when
             yet
             the
             Light
             doth
             not
             penetrate
             it
             as
             it
             doth
             the
             Glass
             :
             Gassendus
             saith
             ,
             the
             reason
             is
             ,
             because
             the
             pores
             of
             the
             Glass
             and
             other
             diaphanous
             bodies
             ,
             are
             all
             one
             way
             ,
             so
             that
             the
             Light
             is
             not
             intercepted
             by
             their
             irregularity
             :
             And
             he
             giveth
             us
             a
             proof
             of
             his
             opinion
             ,
             because
             that
             if
             you
             set
             white
             Papers
             on
             each
             side
             the
             Glass
             ,
             there
             will
             be
             umbels
             on
             one
             side
             ,
             and
             light
             reflected
             on
             the
             other
             .
             I
             
             have
             oft
             tried
             ,
             
             and
             see
             indeed
             abundance
             of
             such
             umbels
             :
             But
             I
             as
             plainly
             see
             that
             they
             all
             answer
             the
             Squilts
             or
             sanded
             faults
             that
             are
             in
             the
             Glass
             (
             the
             bigger
             sort
             of
             which
             are
             all
             as
             visible
             as
             the
             shades
             )
             .
             And
             surely
             all
             the
             rest
             of
             the
             Glass
             is
             not
             pores
             ,
             or
             nothing
             !
             And
             if
             the
             pores
             lie
             all
             one
             way
             ,
             how
             cometh
             it
             to
             pass
             ,
             that
             a
             Glass
             of
             water
             ,
             or
             a
             Ball
             of
             Chrystal
             is
             equally
             perspicuous
             
               every
               way
            
             .
             Look
             which
             way
             you
             will
             it
             is
             all
             alike
             :
             Therefore
             it
             must
             be
             every
             way
             equally
             porous
             .
             But
             I
             would
             know
             whether
             we
             have
             any
             atomes
             smaller
             than
             the
             body
             of
             Light
             ,
             which
             thus
             penetrateth
             the
             Glass
             and
             Chrystal
             ?
             I
             think
             they
             all
             make
             it
             the
             most
             subtile
             matter
             :
             And
             yet
             Gassendus
             thinketh
             that
             they
             are
             Bodies
             (
             and
             such
             as
             have
             their
             hamuli
             too
             )
             which
             flow
             from
             the
             Load-stone
             to
             the
             Iron
             :
             And
             if
             so
             ,
             then
             those
             Bodies
             must
             be
             more
             penetrating
             than
             Light
             :
             For
             they
             will
             pass
             through
             a
             brick
             wall
             ,
             and
             operate
             by
             their
             attraction
             on
             the
             other
             side
             ,
             where
             no
             light
             can
             pass
             .
             And
             whether
             the
             Air
             be
             penetrable
             by
             Light
             ,
             is
             scarce
             well
             cleared
             or
             understood
             .
             They
             that
             think
             there
             is
             no
             Vacuum
             I
             think
             (
             with
             G●ssendus
             )
             can
             never
             prove
             that
             there
             can
             be
             any
             motion
             ,
             unless
             the
             Air
             or
             some
             bodies
             are
             penetrable
             .
             Let
             them
             talk
             of
             a
             Circulation
             with
             Cartesius
             as
             long
             as
             they
             will
             ,
             some
             body
             must
             cedere
             before
             the
             next
             can
             move
             :
             And
             no
             one
             can
             give
             way
             till
             the
             motion
             or
             cession
             begin
             at
             the
             utmost
             part
             of
             the
             coporeal
             world
             .
             My
             understanding
             is
             past
             doubt
             that
             there
             must
             be
             an
             inane
             or
             a
             penetration
             .
             And
             yet
             on
             the
             other
             side
             ,
             I
             am
             satisfied
             that
             Entity
             is
             the
             first
             excellency
             ,
             and
             that
             something
             is
             better
             than
             nothing
             .
             And
             therefore
             if
             Rarity
             be
             only
             by
             the
             multitude
             and
             greatness
             of
             interspersed
             Vacuities
             ,
             and
             the
             rarity
             and
             subtilty
             of
             matter
             be
             but
             the
             scantness
             or
             smallness
             of
             its
             quantity
             in
             that
             space
             ,
             then
             it
             would
             be
             but
             next
             kin
             to
             annihilation
             ,
             and
             the
             rarest
             and
             most
             subtile
             matter
             would
             be
             
               coeteris
               paribus
            
             the
             basest
             ,
             as
             being
             next
             to
             nothing
             .
             For
             instance
             ,
             Sir
             
               Kenelme
               Digby
            
             telleth
             Gassendus
             from
             two
             accurate
             Computers
             ,
             that
             Gold
             in
             the
             same
             space
             is
             seven
             thousand
             six
             hundred
             times
             heavier
             than
             Air
             :
             so
             that
             Air
             is
             in
             the
             same
             space
             seven
             thousand
             six
             hundred
             times
             neerer
             to
             nothing
             than
             Gold
             is
             ;
             and
             the
             whole
             Air
             betwixt
             us
             and
             the
             Heavens
             hath
             interspaces
             that
             are
             vacuous
             ,
             to
             the
             same
             proportion
             of
             7600
             to
             one
             :
             
             And
             then
             we
             may
             well
             say
             that
             
               datur
               inane
            
             !
             Nay
             quaere
             ,
             whether
             it
             be
             more
             proper
             to
             say
             ,
             that
             all
             between
             us
             and
             Heaven
             is
             a
             Vacuum
             or
             not
             ?
             when
             it
             is
             to
             be
             denominated
             from
             the
             space
             which
             so
             far
             exceedeth
             all
             the
             rest
             as
             7600
             to
             one
             ?
             And
             then
             if
             the
             aether
             be
             something
             more
             subtile
             ,
             it
             must
             be
             still
             more
             neer
             to
             nothing
             ,
             and
             consequently
             be
             most
             vile
             :
             But
             I
             am
             satisfied
             that
             dung
             is
             not
             so
             much
             more
             excellent
             than
             Light
             as
             it
             is
             more
             gross
             .
             And
             that
             these
             terrestrial
             bodies
             are
             not
             the
             most
             noble
             ,
             nor
             have
             most
             of
             Entity
             or
             Substance
             ,
             because
             they
             are
             more
             gross
             :
             †
             Therefore
             though
             Gassendus
             put
             off
             Sir
             
               K.
               Digby
            
             by
             saying
             only
             that
             the
             said
             disproportion
             
               is
               no
               inconvenience
            
             ,
             I
             see
             not
             how
             these
             inconveniences
             will
             be
             answered
             .
             I
             am
             satisfied
             ,
             that
             nothing
             ,
             is
             not
             so
             good
             as
             Entity
             ,
             and
             yet
             that
             the
             most
             subtile
             and
             invisible
             substances
             are
             the
             life
             of
             the
             World
             ,
             and
             of
             greatest
             excellency
             and
             force
             .
             But
             what
             will
             hence
             follow
             about
             penetrability
             I
             know
             not
             ;
             But
             I
             know
             that
             it
             's
             little
             about
             these
             things
             which
             men
             understand
             of
             what
             they
             say
             .
             The
             
               fiery
               nature
            
             seemeth
             as
             Patricius
             saith
             to
             be
             some
             middle
             thing
             between
             corporal
             and
             incorporeal
             .
             And
             I
             much
             doubt
             whether
             Materia
             be
             a
             
               summum
               genus
            
             ;
             and
             whether
             the
             
               lowest
               degree
            
             of
             
               things
               incorporeal
            
             ,
             and
             the
             
               highest
               degree
               of
               things
               corporeal
            
             ,
             (
             suppose
             fire
             ,
             or
             that
             which
             is
             the
             matter
             of
             the
             Sun
             )
             do
             differ
             so
             much
             more
             than
             Graduals
             ,
             as
             that
             mortals
             can
             say
             ,
             that
             one
             of
             them
             is
             penetrable
             and
             indivisible
             ,
             and
             the
             other
             not
             .
             There
             have
             been
             some
             Philosophers
             that
             have
             thought
             that
             sensibility
             was
             as
             fit
             an
             attribute
             to
             characterize
             Matter
             or
             Bodies
             by
             ,
             as
             any
             other
             ;
             But
             then
             they
             meant
             not
             by
             
               [
               sensible
            
             ]
             that
             which
             Man
             can
             perceive
             by
             sense
             :
             But
             that
             which
             is
             a
             fit
             object
             for
             senses
             of
             the
             same
             kinde
             as
             mans
             ,
             supposing
             them
             elevated
             to
             the
             greatest
             perfection
             that
             they
             are
             capable
             of
             in
             their
             kinde
             .
             And
             so
             aire
             and
             atomes
             being
             of
             the
             same
             kinde
             as
             other
             matter
             ,
             may
             be
             visible
             to
             a
             sight
             of
             the
             same
             kinde
             as
             ours
             ,
             if
             it
             received
             but
             the
             addition
             of
             
               enow
               degrees
            
             .
             And
             for
             ought
             I
             know
             ,
             this
             is
             as
             wise
             Philosophy
             as
             that
             which
             is
             more
             common
             .
             I
             am
             sure
             it
             is
             more
             intelligible
             .
          
           
             And
             for
             Divisibility
             they
             have
             Demonstrations
             on
             both
             sides
             that
             a
             Punctum
             is
             divisible
             ,
             and
             that
             it
             
               is
               not
            
             .
             One
             thinketh
             ,
             that
             if
             three
             be
             set
             together
             ,
             it
             's
             possible
             at
             least
             for
             God
             
             
             
             
             
             to
             divide
             just
             in
             the
             midst
             :
             Another
             with
             Gassendus
             thinketh
             ,
             that
             it
             's
             unlike
             to
             be
             true
             ,
             that
             every
             part
             should
             be
             as
             much
             or
             more
             than
             the
             whole
             ,
             and
             a
             point
             as
             much
             as
             all
             the
             Universe
             :
             And
             that
             if
             a
             point
             may
             be
             divided
             into
             infinite
             parts
             it
             is
             infinite
             in
             magnitude
             ,
             and
             therefore
             bigger
             than
             the
             World
             :
             And
             is
             it
             any
             marvell
             ,
             if
             Indivisibility
             then
             be
             an
             unfit
             property
             to
             know
             a
             Spirit
             by
             ,
             when
             they
             are
             not
             agreed
             about
             it
             as
             to
             Bodies
             ?
             Certain
             it
             is
             ,
             that
             there
             is
             a
             
               true
               Individuation
            
             of
             Souls
             ,
             and
             so
             a
             
               numeral
               division
            
             of
             them
             .
             That
             which
             is
             
               your
               Soul
            
             ,
             is
             not
             your
             Neighbours
             .
             And
             it
             is
             certain
             ,
             that
             created
             Spirits
             are
             not
             infinite
             as
             to
             extent
             .
             And
             what
             Division
             God
             can
             make
             upon
             them
             ,
             is
             more
             than
             I
             can
             tell
             .
          
           
             Scotus
             thinketh
             ,
             that
             the
             subject
             of
             Physicks
             is
             not
             
               Corpus
               naturale
            
             but
             
               substantia
               naturalis
            
             ;
             and
             so
             that
             Angels
             are
             moved
             
               motu
               physico
               .
               Scaliger
               ,
               Schibler
               ,
            
             &c.
             say
             ,
             that
             Angels
             have
             extension
             and
             figure
             ,
             that
             is
             ,
             
               extension
               entitativè
            
             distinct
             from
             
               extension
               quantitativè
            
             .
             vid.
             Scalig.
             Exercit.
             359.
             
             §
             .
             4.
             
             The
             
               termini
               essendi
            
             ,
             saith
             Schibler
             ,
             being
             no
             other
             than
             are
             signified
             
               per
               inceptionem
               ,
               seu
               dependentiam
               ab
               alio
               &
               desitionem
               :
            
             and
             that
             no
             Creature
             is
             immense
             ,
             but
             hath
             
               finitas
               adessendi
            
             according
             to
             which
             it
             is
             determinate
             to
             a
             certain
             space
             .
             He
             saith
             ,
             that
             Angels
             are
             finite
             ,
             1.
             
             Essentia
             ,
             2.
             
             Numero
             ,
             3.
             
             Potestate
             ,
             4.
             
             Quantitate
             ,
             h.
             e.
             
               non
               esse
               immensos
            
             .
             And
             that
             they
             are
             
               in
               spatio
               intelligibili
            
             .
             He
             saith
             also
             Exerc.
             307.
             
             
               Vnum
               primum
               est
               :
               alia
               dependent
               igitur
               .
               Ergo
               sua
               natura
               omnia
               praeter
               unum
               sunt
               corruptibilia
               .
               Tametsi
               sunt
               Entia
               absoluta
               à
               subjecto
               &
               termino
               ,
               non
               sunt
               absoluta
               à
               Causa
               .
            
          
           
             Damascene
             saith
             ,
             de
             Orthod
             .
             fid
             .
             l.
             2.
             
             
               That
               God
               only
               is
               a
               Spirit
               by
               nature
               ,
               but
               other
               things
               may
               be
               Spirits
               by
               indulgence
               and
               grace
               .
            
          
           
             The
             doctrine
             of
             Psellus
             †
             is
             too
             gross
             ,
             and
             largely
             delivered
             by
             himself
             .
          
           
             
               Eugubinus
               ,
               Niphus
            
             ,
             and
             Vorstius
             ,
             were
             of
             the
             same
             minde
             ,
             that
             Angels
             were
             Corporeal
             .
          
           
             Augustine
             himself
             saith
             ,
             that
             
               Anima
               respectu
               incorporei
               Dei
               corporea
               est
               :
            
             de
             Spir.
             &
             anim
             .
             c.
             8.
             
          
           
             
               Caesarius
               in
               Dialog
            
             .
             1.
             p.
             573.
             
             B.P.
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             And
             he
             applyeth
             to
             them
             the
             Apostles
             words
             ,
             
               There
               are
               Bodies
               celestial
               ,
               and
               bodies
               terrestrial
               .
            
          
           
             Arnobius
             is
             a
             little
             too
             gross
             herein
             ,
             and
             almost
             all
             the
             Ancients
             ,
             especially
             the
             Greeks
             ,
             that
             speak
             of
             that
             subject
             ,
             take
             Angels
             for
             more
             subtile
             purer
             Bodies
             .
          
           
             I
             know
             not
             what
             Athenagoras
             meaneth
             to
             call
             the
             Devil
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               Materiae
               ejusque
               formarum
               Princeps
               ,
               &
               alii
               ex
               iliis
               qui
               circa
               primum
               mundi
               fundamentum
               erant
               peccarunt
               ,
               &c.
            
             pag.
             71.
             
             And
             hence
             he
             and
             others
             talk
             of
             their
             falling
             in
             love
             with
             Virgins
             ,
             &c.
             
          
           
             And
             when
             
               Faustus
               Rhegiensis
            
             wrote
             a
             Book
             to
             prove
             that
             Angels
             and
             Souls
             were
             but
             a
             purer
             subtile
             sort
             of
             bodies
             or
             matter
             ,
             
               Claudianus
               Mammertus
            
             largely
             and
             learnedly
             confuteth
             him
             (
             who
             pretended
             that
             all
             the
             Ancients
             were
             on
             his
             side
             )
             :
             Yet
             doth
             the
             same
             Mammertus
             think
             ,
             that
             though
             Angels
             
               quoad
               sormam
            
             be
             incorporeal
             ,
             they
             had
             Bodies
             also
             which
             were
             Fire
             ,
             or
             of
             the
             nature
             of
             the
             Starrs
             .
             Which
             Caesarius
             also
             seemeth
             to
             mean
             ,
             when
             he
             saith
             that
             
               [
               Not
               only
               that
               which
               is
               here
               with
               us
               below
               is
               Fire
               ;
               but
               also
               those
               higher
               Powers
               seem
               to
               be
               Fire
               ,
               and
               kin
               to
               that
               which
               is
               with
               us
               ,
               as
               our
               Souls
               are
               kin
               to
               Angels
               .
               ]
            
             Dialog
             .
             1.
             
             Q.
             58
             ,
             59.
             pag.
             584.
             
             And
             Qu.
             60.
             he
             saith
             [
             
               That
               the
               Shepherds
               when
               they
               will
               boil
               flesh
            
             (
             in
             the
             Fields
             where
             they
             have
             no
             Fire
             )
             
               do
               use
               to
               fill
               a
               glass
               Vessel
               with
               water
               ,
               and
               hold
               it
               directly
               opposite
               to
               the
               Sun
               ,
               and
               then
               touch
               dryed
               dung
               with
               it
               ,
               and
               it
               will
               kindle
               Fire
               .
            
             ]
             And
             having
             thus
             proved
             the
             Sun
             to
             be
             Fire
             ,
             he
             saith
             ,
             Dial.
             2.
             
             Qu.
             195.
             that
             
               Omnibus
               creatis
               levior
               est
               ignis
               naturâ
               :
               ideoq
               ,
               Angeli
               etiam
               hanc
               sortiti
               sunt
               :
               Qui
               facit
               Angelos
               suos
               spiritus
               ,
               &
               Ministros
               suos
               ignis
               flammam
               .
            
             And
             Qu.
             107.
             he
             faith
             ,
             that
             the
             
               Starre
               which
               led
               the
               Magi
               to
               Christ
               ,
               was
               an
               Angel.
            
             ]
             It
             would
             be
             tedious
             to
             cite
             all
             out
             of
             
               Tertullian
               ,
               Lactantius
            
             ,
             and
             all
             the
             Ancients
             that
             was
             written
             to
             assert
             that
             Angels
             
               quoad
               formam
            
             were
             
               corpor
               a
               tenuiora
            
             ;
             and
             out
             of
             those
             that
             came
             after
             them
             ,
             and
             confuted
             them
             ,
             who
             yet
             wrote
             that
             they
             were
             the
             Souls
             of
             fiery
             bodies
             .
          
           
             And
             abundance
             of
             our
             writers
             of
             Physicks
             ,
             Metaphysicks
             and
             Logick
             ,
             do
             tell
             us
             ,
             that
             Angels
             have
             
               Materiam
               metaphysicam
            
             ,
             and
             in
             a
             certain
             sense
             may
             be
             called
             corporeal
             .
             And
             the
             summ
             of
             all
             is
             ,
             when
             they
             determine
             the
             questions
             about
             their
             
               locality
               ,
               extension
               ▪
            
             or
             quantity
             ,
             that
             they
             have
             their
             ubi
             ;
             
             
             
             
             
             their
             quantity
             and
             extension
             (
             which
             are
             the
             properties
             of
             bodies
             )
             
               sou
               modo
               ,
               vel
               modo
               metaphysico
               ,
            
             as
             bodies
             have
             them
             
               modo
               sou
               physico
            
             ;
             being
             not
             immense
             or
             infinite
             no
             more
             than
             bodies
             .
             (
             How
             far
             the
             name
             of
             Nature
             belongeth
             to
             them
             ,
             see
             
               Fortunius
               Licetus
               de
               natura
               primo-movente
            
             .
             )
             And
             Schibler
             with
             others
             ,
             maketh
             the
             difference
             of
             extension
             to
             be
             this
             ,
             that
             Angels
             
               can
               contract
               their
               whole
               substance
               into
               one
               part
               of
               space
               ,
               and
               therefore
               have
               not
               partes
               extra
               partes
               .
            
             Whereupon
             it
             is
             that
             the
             Schoolmen
             have
             questioned
             how
             many
             Angels
             may
             sit
             upon
             the
             point
             of
             a
             Needle
             ?
          
           
             For
             my
             part
             I
             profess
             ,
             that
             as
             my
             understanding
             is
             fully
             satisfied
             by
             the
             operations
             and
             effects
             ,
             that
             there
             are
             such
             invisible
             potent
             substances
             ,
             which
             we
             call
             Angels
             and
             Spirits
             ,
             so
             it
             is
             utterly
             unsatisfied
             in
             the
             common
             properties
             of
             Penetrability
             and
             
               Impenetrability
               ,
               Extension
            
             ,
             or
             discerptibility
             ,
             and
             indiscerptibility
             or
             indivisibility
             ,
             as
             the
             Characters
             to
             know
             them
             by
             .
             And
             as
             I
             think
             that
             Materia
             had
             been
             as
             fit
             a
             name
             as
             another
             ,
             for
             that
             part
             or
             notion
             of
             spiritual
             substances
             which
             is
             distinguished
             from
             their
             form
             ,
             if
             Custom
             had
             so
             pleased
             to
             use
             it
             ;
             so
             I
             think
             that
             such
             Substances
             as
             we
             call
             Spirits
             or
             immaterial
             ,
             may
             be
             well
             said
             to
             be
             compounded
             of
             Metaphysical
             or
             
               spiritual
               matter
            
             and
             form
             ,
             and
             this
             in
             consistency
             with
             such
             simplicity
             as
             belongeth
             to
             a
             Creature
             .
             And
             I
             remember
             not
             what
             apt
             word
             we
             have
             instead
             of
             matter
             to
             supply
             its
             place
             in
             Latine
             ,
             which
             taketh
             not
             in
             the
             notion
             of
             the
             Form
             :
             For
             the
             word
             Matter
             signifieth
             no
             real
             Being
             ,
             but
             only
             a
             partial
             inadequate
             Conception
             of
             Real
             Beings
             
               quoad
               hoc
            
             ,
             which
             have
             all
             something
             more
             which
             is
             essential
             to
             them
             .
             There
             is
             no
             such
             thing
             existent
             as
             matter
             without
             form
             or
             peculiar
             nature
             .
             And
             the
             matter
             and
             form
             are
             such
             
               partes
               intelligibiles
            
             as
             can
             neither
             of
             them
             exist
             alone
             .
             Therefore
             as
             it
             is
             not
             fit
             to
             make
             too
             eager
             a
             Controversie
             
               de
               nomine
               materiae
               ,
               vel
               materialis
            
             ;
             so
             I
             think
             that
             it
             is
             little
             that
             we
             know
             of
             any
             substances
             at
             all
             ,
             but
             what
             their
             accidents
             and
             effects
             reveal
             .
             Matter
             we
             know
             by
             the
             quantity
             ,
             figure
             ,
             colour
             ,
             heat
             or
             cold
             ,
             density
             or
             rarity
             ,
             hardness
             or
             softness
             ,
             levity
             or
             weight
             ,
             &c.
             
             And
             forms
             ,
             or
             
               differencing
               natures
            
             we
             know
             by
             their
             operations
             :
             But
             that
             either
             matter
             or
             form
             is
             known
             to
             us
             immediately
             by
             it self
             ,
             and
             is
             the
             
               objectum
               
               sensus
               per
               se
               &
               immediatè
               ,
            
             I
             cannot
             say
             by
             any
             observed
             experience
             of
             mine
             own
             .
          
           
             Would
             you
             have
             me
             to
             go
             further
             yet
             ?
             I
             shall
             then
             adventure
             to
             say
             ,
             That
             as
             I
             feel
             no
             satisfying
             notion
             to
             difference
             the
             highest
             simple
             Being
             called
             Material
             ,
             from
             the
             lowest
             next
             it
             called
             Immaterial
             ,
             but
             what
             is
             in
             and
             from
             the
             forms
             ;
             so
             I
             think
             that
             it
             is
             too
             slippery
             a
             ground
             for
             any
             man
             to
             satisfie
             himself
             or
             others
             by
             ,
             to
             say
             only
             that
             one
             is
             material
             and
             the
             other
             immaterial
             .
             Matter
             as
             I
             said
             being
             but
             a
             
               pars
               intelligi●ilis
            
             or
             inadequate
             conception
             of
             a
             thing
             ,
             is
             not
             to
             be
             a
             Genus
             in
             any
             predicament
             .
             And
             if
             substance
             express
             the
             adequate
             conception
             ,
             it
             must
             comprehend
             something
             answerable
             to
             Matter
             ,
             with
             that
             
               defferencing
               nature
            
             called
             the
             form
             .
             And
             what
             name
             besides
             matter
             to
             give
             to
             that
             part
             of
             the
             conception
             of
             a
             substance
             ,
             which
             is
             contradistinct
             from
             the
             form
             ,
             Philosophers
             are
             yet
             but
             little
             agreed
             in
             :
             some
             name
             there
             must
             be
             when
             we
             speak
             of
             any
             
               created
               substances
            
             :
             For
             the
             name
             of
             substance
             must
             not
             confound
             these
             distinct
             Conceptions
             :
             Therefore
             
               materia
               metaphysica
               vel
               spiritualis
            
             is
             the
             term
             ,
             that
             hitherto
             men
             are
             fain
             to
             use
             .
          
           
             Moreover
             ,
             it
             is
             the
             form
             that
             doth
             difference
             and
             denominate
             .
             How
             then
             can
             you
             sufficiently
             difference
             corporeal
             and
             incorporeal
             from
             the
             material
             Cause
             ,
             by
             calling
             one
             Physical
             and
             the
             other
             Hyperphysical
             ,
             or
             Metaphysical
             ?
             Doth
             any
             mans
             understanding
             perceive
             the
             true
             positive
             difference
             by
             these
             words
             ?
             Is
             Matter
             as
             opposed
             to
             
               Nihil
               reale
            
             ,
             and
             is
             
               Ens
               creatum
            
             ,
             (
             or
             as
             it
             expresseth
             our
             half-conception
             both
             of
             corporeal
             and
             
               incorporeal
               substances
            
             )
             differenced
             so
             discernably
             or
             
               toto
               genere
               ,
               vel
               tota
               specie
               ,
            
             without
             a
             form
             to
             make
             the
             difference
             :
             Doth
             
               mole
               immunis
               &
               mole
               praedita
            
             speak
             a
             formal
             difference
             or
             not
             ?
             If
             not
             ,
             what
             place
             hath
             it
             
               in
               arbore
               Porphyrii
               vel
               Gassendi
            
             ?
             And
             if
             it
             do
             not
             ,
             you
             make
             the
             matter
             of
             
               substances
               ab
               origine
            
             differenced
             
               in
               se
            
             without
             any
             forms
             to
             difference
             them
             ;
             that
             is
             the
             Physical
             and
             the
             Metaphysical
             matter
             .
             But
             if
             those
             words
             do
             express
             a
             formal
             difference
             ,
             you
             should
             finde
             some
             other
             to
             expound
             them
             by
             :
             For
             sure
             
               mole
               praedita
            
             ,
             expresseth
             no
             
               form
               intelligibly
            
             :
             And
             
               mole
               immunis
            
             is
             but
             a
             meer
             negation
             of
             quantity
             .
          
           
             Differences
             therefore
             that
             are
             fetcht
             from
             matter
             here
             (
             or
             
             the
             material
             part
             of
             substance
             )
             are
             hardly
             made
             intelligible
             :
             And
             we
             have
             so
             little
             acquaintance
             with
             spiritual
             substances
             in
             their
             naked
             matter
             (
             for
             unless
             you
             will
             take
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             better
             than
             substance
             )
             I
             know
             not
             how
             else
             to
             call
             it
             )
             that
             we
             speak
             but
             by
             rote
             when
             we
             talk
             of
             Indivisibility
             ,
             and
             unextensiveness
             ,
             and
             impenetrability
             as
             the
             notifying
             differences
             ;
             because
             they
             are
             things
             beyond
             our
             understandings
             .
          
           
             Is
             there
             a
             difference
             between
             Intellectual
             and
             Spiritual
             Beings
             among
             themselves
             or
             not
             ?
             Doubtless
             there
             is
             ,
             as
             the
             case
             of
             Angels
             ,
             Devils
             ,
             and
             the
             Souls
             of
             men
             declare
             :
             Is
             this
             difference
             among
             any
             of
             them
             specifical
             and
             formal
             ?
             It
             is
             commonly
             so
             concluded
             ,
             as
             between
             Angels
             and
             men
             .
             Is
             there
             then
             any
             agreement
             in
             substance
             ,
             or
             in
             another
             
               essential
               part
            
             ,
             where
             there
             is
             a
             formal
             difference
             ?
             I
             know
             none
             that
             notifie
             the
             other
             essential
             difference
             of
             the
             substance
             of
             mens
             Souls
             and
             Angels
             ;
             but
             they
             commonly
             confess
             that
             both
             are
             Spirits
             ,
             not
             differenced
             materially
             otherwise
             than
             in
             degrees
             of
             purity
             and
             dignity
             (
             which
             how
             far
             it
             belongeth
             to
             the
             form
             I
             pretermit
             )
             .
             But
             there
             can
             be
             no
             specifical
             difference
             in
             the
             matter
             considered
             without
             that
             form
             which
             specifieth
             .
             At
             least
             
               some
               agreement
            
             there
             is
             ;
             and
             of
             Spirits
             which
             are
             of
             
               different
               forms
            
             or
             species
             ,
             there
             must
             be
             some
             
               one
               name
            
             for
             that
             in
             which
             they
             still
             agree
             .
             If
             you
             say
             that
             it
             is
             in
             
               [
               substance
            
             ]
             you
             must
             then
             take
             substance
             as
             we
             do
             matter
             for
             an
             
               inadequate
               conception
            
             ,
             or
             only
             the
             
               pars
               inteligibilis
            
             of
             a
             being
             as
             without
             the
             form
             ;
             But
             that
             is
             not
             the
             common
             acception
             of
             it
             ;
             nor
             is
             it
             then
             fit
             for
             the
             place
             assigned
             it
             
               in
               ordine
               praedicamentali
            
             .
          
           
             From
             all
             this
             I
             am
             not
             about
             to
             injure
             any
             mans
             understanding
             ,
             by
             building
             my
             Conclusions
             upon
             any
             questionable
             grounds
             :
             I
             do
             but
             right
             your
             understandings
             so
             far
             ,
             as
             to
             remove
             all
             uncertain
             foundations
             ,
             though
             they
             be
             such
             as
             seem
             to
             be
             most
             for
             the
             advantage
             of
             my
             Cause
             ,
             and
             are
             by
             most
             made
             the
             great
             reasons
             of
             the
             Souls
             Immortality
             .
             And
             it
             is
             not
             my
             purpose
             to
             deny
             ,
             that
             as
             Angels
             are
             compounded
             
               ex
               genere
               &
               differentiâ
            
             ,
             so
             the
             
               generical
               nature
            
             of
             Angels
             greatly
             differeth
             from
             the
             nature
             of
             Corporeal
             things
             :
             As
             God
             can
             make
             multitudes
             of
             corporeal
             Creatures
             ,
             formally
             or
             specifically
             different
             ,
             of
             the
             matter
             of
             one
             simple
             Element
             
             only
             (
             as
             Air
             ,
             or
             Fire
             )
             without
             material
             mixture
             ;
             so
             he
             can
             either
             make
             an
             Element
             of
             Souls
             ,
             either
             existent
             
               of
               it self
            
             ,
             of
             which
             he
             will
             make
             Individuals
             ,
             yea
             species
             formally
             divers
             ,
             or
             else
             existent
             only
             in
             the
             species
             and
             individuals
             ,
             as
             he
             please
             .
             But
             then
             we
             must
             say
             ,
             that
             as
             fire
             ,
             and
             air
             ,
             and
             water
             ,
             do
             differ
             formally
             ,
             as
             several
             Elements
             ,
             so
             the
             
               spiritual
               Element
            
             or
             general
             Nature
             hath
             a
             
               formal
               difference
            
             from
             the
             Corporeal
             (
             called
             the
             Material
             )
             .
             But
             hence
             it
             will
             follow
             ,
             
             1.
             
             That
             Angels
             and
             humane
             Souls
             have
             a
             double
             form
             (
             as
             some
             use
             to
             call
             it
             )
             that
             is
             ,
             Generical
             as
             Spirits
             ,
             which
             is
             presupposed
             as
             the
             aptitude
             of
             their
             Metaphysical
             matter
             ,
             by
             which
             they
             differ
             from
             bodies
             ;
             and
             specifical
             by
             which
             they
             are
             constituted
             what
             they
             are
             ,
             and
             differ
             among
             themselves
             :
             (
             unless
             you
             deny
             all
             such
             formal
             difference
             among
             them
             ,
             and
             difference
             them
             only
             by
             individuation
             and
             accidents
             ;
             as
             several
             drops
             or
             bottles
             of
             water
             taken
             out
             of
             the
             same
             Sea.
             )
             2.
             
             And
             it
             will
             seem
             plain
             ,
             that
             our
             
               differencing
               characters
            
             or
             properties
             between
             Spirits
             and
             Bodies
             ,
             must
             be
             sought
             for
             in
             their
             
               different
               forms
            
             ,
             which
             must
             be
             found
             in
             the
             
               noble
               operations
            
             which
             flow
             from
             the
             forms
             ,
             and
             not
             from
             uncertain
             Accidents
             .
             Therefore
             my
             design
             in
             all
             this
             is
             but
             to
             intimate
             to
             you
             ,
             how
             lubricous
             and
             uncertain
             ,
             and
             beyond
             the
             reach
             of
             mans
             understanding
             ,
             the
             
               ordinary
               characters
            
             from
             
               such
               Accidents
            
             are
             ,
             and
             that
             its
             better
             fetch
             the
             difference
             from
             the
             Operations
             .
          
           
             Saith
             
               Georg.
               Ritschel
            
             Contempl.
             Metap
             .
             c.
             6.
             pag.
             40
             ,
             &
             43.
             
             
               Difficile
               est
               rebus
               materialibus
               immersis
               substantiam
               immaterialem
               concipere
               .
               —
               Et
               licet
               pro
               certo
               non
               constet
               an
               Menti
               Angelicae
               omnis
               simpliciter
               Materialitas
               repugnet
               ;
               certum
               tamen
               est
               elementarem
               nostram
               ab
               illis
               abesse
               ;
               atque
               Divinam
               Essentiam
               ab
               omni
               esse
               materia
               secretam
               aeterna
               ejus
               &
               immutabilis
               habitudo
               convincit
               ,
               nisi
               per
               materialitatem
               fortè
               substantiam
               intelligas
               .
               —
               §
            
             15.
             
             
               Dubium
               quidem
               nullum
               est
               immaterialem
               Mundum
               essentiarum
               varietate
               Intelligibilium
               aequè
               admirabilem
               &
               augustum
               esse
               ,
               atque
               Mundum
               corporeum
               videmus
               :
               sed
               in
               quo
               illa
               consistat
               diversitas
               ,
               bonis
               indicio
               certo
               non
               percipitur
               .
               Nimirum
               si
               praeter
               te
               &
               lumbricum
               atque
               scarabaeum
               animal
               aliud
               nullum
               vidisses
               ,
               audires
               autem
               esse
               alia
               innumera
               genera
               ,
               diversitate
               naturae
               &
               forma
               penitus
               discrepantia
               ,
               tum
               vagas
               quidem
               confusasque
               de
               diversitate
               volvere
               
               cogitationes
               posses
               ;
               non
               posses
               autem
               illas
               tot
               bestiarum
               ,
               piscium
               ,
               reptilium
               ,
               avium
               ,
               species
               suo
               vultu
               &
               coloribus
               signare
               :
               Ita
               quid
               spiritus
               sit
               immaterialis
               ex
               te
               capere
               ,
               qui
               Mentem
               immaterialem
               habes
               ,
               qualemcunque
               notitiam
               potes
               ,
               non
               potes
               autem
               in
               te
               perspicere
               in
               quo
               precise
               illa
               varietas
               consistat
               .
            
          
           
             To
             come
             neerer
             to
             the
             application
             of
             what
             is
             said
             to
             the
             present
             Objection
             .
             1.
             
             The
             Souls
             of
             Men
             and
             Bruits
             ,
             we
             see
             do
             not
             differ
             
               in
               genere
               entis
            
             ,
             nor
             
               in
               genere
               substantiae
            
             ,
             nor
             
               in
               genere
               principii
               vitalis
            
             ,
             nor
             
               in
               genere
               sentientis
            
             ;
             2.
             
             The
             matter
             of
             both
             ,
             whether
             it
             differ
             as
             Metaphysical
             and
             Physical
             ,
             or
             how
             ,
             is
             much
             beyond
             our
             knowledge
             .
             3.
             
             The
             great
             diversity
             of
             Operations
             ,
             doth
             shew
             the
             great
             diversity
             of
             their
             Powers
             and
             forms
             ,
             and
             inclinations
             .
             4.
             
             This
             sheweth
             the
             diversity
             of
             their
             uses
             and
             ends
             for
             which
             they
             were
             created
             .
             5.
             
             It
             is
             certain
             ,
             that
             no
             substantial
             Principle
             in
             either
             of
             them
             is
             annihilated
             at
             death
             .
             The
             Souls
             of
             Bruits
             have
             the
             same
             nature
             after
             death
             as
             they
             had
             before
             ,
             and
             the
             Souls
             of
             men
             have
             the
             
               same
               nature
            
             as
             before
             .
             They
             are
             not
             transformed
             into
             other
             things
             .
             6.
             
             Therefore
             about
             both
             of
             them
             ,
             there
             is
             nothing
             left
             of
             doubt
             or
             controversie
             ,
             but
             only
             1.
             
             About
             the
             perpetuated
             Individuation
             ,
             2.
             
             The
             
               future
               Operations
            
             (
             and
             so
             the
             habits
             )
             ;
             viz.
             1.
             
             Whether
             the
             Souls
             of
             men
             or
             bruits
             ,
             or
             both
             ,
             do
             lose
             their
             individuation
             ,
             and
             fall
             into
             some
             
               Vniversal
               Element
            
             of
             their
             kinde
             ?
             2.
             
             
               Whether
               they
               operate
               after
               death
            
             as
             now
             ?
             There
             is
             nothing
             else
             about
             their
             Immortality
             that
             common
             Reason
             can
             make
             a
             question
             of
             .
             And
             for
             the
             Souls
             of
             Bruits
             ,
             whether
             they
             remain
             Individuate
             ,
             or
             return
             to
             a
             common
             Element
             of
             their
             kinde
             ,
             is
             a
             thing
             unknown
             to
             us
             ,
             because
             unrevealed
             ;
             and
             unrevealed
             ,
             because
             it
             is
             of
             no
             use
             and
             concernment
             to
             us
             .
             Our
             
               own
               case
            
             concerneth
             us
             more
             ,
             and
             therefore
             is
             more
             made
             known
             to
             us
             by
             God.
             As
             will
             further
             appear
             in
             that
             which
             followeth
             .
          
        
         
           
           
             OBJECTION
             III.
             
          
           
             
               HVmane
               souls
               are
               but
               forms
               :
               and
               forms
               are
               but
               the
               qualities
               or
               modes
               of
               substances
               ,
               and
               therefore
               accidents
               :
               and
               therefore
               perish
               when
               separated
               from
               the
               bodies
               .
            
          
           
             Answ
             .
             
             The
             world
             of
             learned
             men
             do
             find
             themselves
             too
             much
             work
             ,
             and
             trouble
             others
             with
             controversies
             about
             names
             and
             words
             ,
             and
             especially
             by
             confounding
             words
             and
             things
             ,
             and
             not
             discerning
             when
             a
             controversie
             is
             only
             
               de
               nomine
            
             ,
             and
             when
             it
             is
             
               de
               re
            
             .
             And
             they
             have
             done
             so
             about
             forms
             as
             much
             as
             any
             thing
             .
             The
             word
             form
             is
             usually
             liable
             to
             this
             ambiguity
             :
             In
             
               compounded
               beings
            
             ,
             it
             is
             sometime
             taken
             for
             the
             
               active
               predominant
               part
            
             or
             principle
             ;
             and
             sometimes
             for
             the
             state
             which
             resulteth
             from
             the
             contemperation
             of
             all
             the
             parts
             .
             Which
             is
             the
             fittest
             to
             be
             called
             the
             form
             ,
             is
             but
             a
             question
             
               de
               nomine
               .
               Gassendus
            
             himself
             confesseth
             this
             ambiguity
             of
             the
             word
             ,
             and
             having
             pleaded
             that
             all
             forms
             ,
             except
             man's
             intellectual
             soul
             ,
             are
             but
             modes
             or
             qualities
             of
             bodies
             ,
             and
             accidents
             .
             He
             addeth
             ,
             §
             .
             1.
             l.
             6.
             c.
             1.
             
             
               Si
               formae
               nomine
               spiritum
               quendam
               &
               quasi
               florem
               materiae
               intellexeris
               ,
               cujusmodifere
               concipimus
               animam
               in
               equo
               ,
               tum
               forma
               dici
               potest
               substantia
               ,
               immo
               &
               corpus
               tenuissimum
               ,
               quod
               crassius
               pervadat
               ,
               perficiat
               &
               regat
               —
               At
               si
               formae
               nomine
               intelligatur
               dispositio
               ac
               modus
               quo
               tam
               substantia
               illa
               spirituosior
               quam
               crassior
               reliqua
               se
               habet
               ,
               &
               ad
               quam
               facultates
               actionesque
               naturales
               consequuntur
               tum
               posse
               Qualitatem
               conseri
               ac
               dici
               .
            
             Whether
             the
             souls
             of
             bruits
             be
             only
             the
             spirits
             ,
             or
             the
             
               flos
               materiae
            
             ,
             or
             not
             ,
             it
             is
             granted
             by
             him
             ,
             and
             by
             almost
             all
             men
             ,
             that
             in
             mixt
             bodies
             there
             is
             one
             part
             more
             subtil
             than
             the
             rest
             ,
             which
             is
             the
             most
             active
             ,
             powerful
             ,
             predominant
             part
             ,
             and
             which
             doth
             
               corpus
               pervadere
               ,
               perficere
               ,
               regere
               .
            
             He
             thinketh
             that
             this
             is
             but
             that
             subtil
             matter
             which
             others
             call
             fire
             ;
             but
             others
             think
             upon
             the
             reasons
             before
             given
             ,
             that
             it
             is
             a
             
               superiour
               nature
            
             ,
             and
             that
             the
             spirits
             ,
             or
             
               fiery
               nature
            
             ,
             is
             but
             its
             nearest
             instrument
             :
             Because
             no
             subtilty
             will
             make
             
               atoms
               sensible
            
             or
             appetitive
             ,
             which
             in
             their
             proper
             nature
             have
             no
             such
             thing
             .
             But
             what
             ever
             becomes
             of
             the
             controversie
             ,
             whether
             the
             animal
             principle
             in
             bruits
             be
             material
             or
             immaterial
             ,
             
             it
             is
             granted
             us
             ,
             and
             is
             certain
             ,
             that
             in
             all
             
               mixed
               beings
            
             ,
             there
             is
             a
             difference
             of
             the
             constitutive
             parts
             :
             as
             the
             
               fiery
               nature
            
             (
             such
             as
             the
             Sun
             is
             of
             )
             is
             active
             in
             comparison
             of
             the
             other
             three
             Elements
             ,
             which
             to
             it
             are
             passive
             ;
             so
             the
             
               vital
               principle
            
             in
             bruits
             is
             
               active
               ,
               powerful
            
             and
             regent
             ,
             as
             to
             the
             rest
             of
             the
             compounding
             parts
             .
             And
             it
             's
             certain
             ,
             that
             the
             name
             of
             a
             
               [
               form
            
             ]
             is
             by
             contenders
             taken
             ,
             sometime
             for
             that
             
               regent
               active
               principle
            
             or
             substance
             ,
             (
             be
             it
             what
             it
             will
             )
             and
             sometime
             for
             the
             temperament
             resulting
             from
             all
             the
             parts
             .
             In
             Engines
             where
             there
             is
             no
             principle
             or
             part
             which
             is
             notably
             predominant
             ,
             the
             name
             of
             the
             
               [
               form
            
             ]
             is
             given
             to
             the
             
               ordered
               conjunction
            
             of
             all
             the
             parts
             .
             So
             in
             a
             Watch
             ,
             the
             spring
             ,
             though
             the
             beginning
             of
             motion
             ,
             is
             not
             so
             fitly
             called
             the
             form
             of
             the
             watch
             ,
             as
             the
             
               order
               of
               the
               whole
               frame
            
             .
             But
             in
             living
             things
             ,
             there
             is
             more
             room
             for
             a
             competition
             between
             the
             
               regent
               part
            
             and
             the
             temperament
             ,
             which
             of
             them
             should
             be
             called
             the
             form
             .
             Now
             it
             is
             undeniable
             with
             all
             men
             ,
             that
             both
             in
             men
             and
             bruits
             ,
             that
             
               regent
               principle
            
             is
             a
             substance
             ,
             and
             that
             the
             contemperation
             or
             order
             of
             the
             parts
             is
             but
             their
             mode
             ,
             and
             maketh
             no
             other
             kind
             of
             being
             than
             
               Ordo
               Civitatis
               vel
               Reipublicae
            
             is
             ,
             which
             ceaseth
             upon
             the
             dissolution
             .
             And
             the
             form
             of
             simple
             beings
             ,
             corporeal
             or
             incorporeal
             ,
             elements
             or
             spirits
             ,
             is
             neither
             
               another
               substance
            
             ,
             distinct
             from
             the
             Physical
             and
             Metaphysical
             matter
             ,
             nor
             yet
             an
             accident
             or
             mode
             :
             but
             that
             peculiar
             nature
             ,
             consisting
             in
             certain
             powers
             or
             virtues
             ,
             by
             which
             ,
             as
             essential
             to
             it
             ,
             that
             being
             is
             specifically
             differenced
             from
             others
             :
             which
             some
             call
             an
             essential
             quality
             ,
             and
             some
             a
             substantial
             quality
             ,
             and
             some
             a
             substantial
             form
             ,
             because
             it
             is
             the
             perfection
             and
             essential
             nature
             of
             the
             substance
             
               in
               specie
            
             ,
             and
             not
             another
             substance
             besides
             it
             .
          
           
             Thus
             Burgersdicius
             (
             however
             in
             his
             Physicks
             he
             saith
             as
             others
             )
             in
             his
             Metaphysicks
             ,
             l.
             1.
             c.
             25.
             
             §
             .
             6
             ,
             7
             ,
             9.
             saith
             ,
             that
             
               [
               Forma
               substantialis
               est
               quae
               materiam
               complet
               eamque
               informat
               ,
               atque
               it
               a
               constituit
               substantiam
               corpoream
               :
               Forma
               accidentalis
               est
               additamentum
               completae
               substantiae
               inhaerens
               ,
               &
               cum
               illa
               constituens
               .
               Ens
               concretum
               atque
               unum
               per
               accidens
               .
               ]
            
             And
             he
             addeth
             that
             
               [
               Forma
               substantialis
               non
               per
               se
               est
               substantia
               :
               substantia
               enim
               per
               se
               sul
               sistit
               ,
               &c.
               —
               Quid
               ergo
               erit
               substantialis
               forma
               ?
               Nihil
               aliud
               quam
               substantialis
               modus
               .
               —
               Quia
               formis
               ,
               debetur
               ,
               quod
               res
               corporales
               tales
               res
               sint
               ,
               iis
               etiam
               ex
               parte
               debetur
               
               quod
               sint
               :
               Quia
               esse
               non
               potest
               concipi
               absque
               tali
               aut
               tali
               esse
               ,
               &
               tale
               esse
               est
               ipsius
               esse
               complementum
               .
               ]
            
             And
             yet
             the
             same
             man
             saith
             ,
             
               i.
               id
               .
               l.
            
             2.
             c.
             17.
             
             §
             13.
             p.
             304.
             
             
               Resp
               Animas
               vegetativas
               &
               sensitivas
               unitas
               quidem
               esse
               corpori
               ex
               elementis
               confecto
               ,
               sed
               mediante
               spiritu
               vituli
               &
               animali
               :
               Ideoque
               facultates
               earum
               animarum
               non
               esse
               temperationes
               primarum
               qualitatum
               ,
               sed
               ipsam
               substantiam
               animarum
               ,
               quatenus
               spiritium
               ope
               elementari
               corpori
               aliigantur
               .
            
          
           
             If
             then
             you
             take
             the
             word
             [
             form
             ]
             for
             the
             order
             of
             the
             parts
             ,
             I
             say
             that
             
               man's
               soul
            
             is
             not
             his
             form
             in
             that
             sense
             ,
             nor
             is
             his
             form
             a
             substance
             :
             but
             if
             the
             
               regent
               ,
               predominant
               ,
               active
               ,
               vital
               ,
               intelligent
               principle
            
             be
             called
             the
             [
             form
             ]
             so
             the
             form
             is
             a
             substance
             ,
             and
             the
             soul
             is
             that
             form
             .
          
           
             Here
             we
             must
             not
             confound
             
               formam
               corporis
               ,
               formam
               animae
               ,
               &
               formam
               hominis
               .
            
             1.
             
             The
             form
             of
             Adam's
             body
             ,
             before
             it
             had
             received
             a
             soul
             ,
             was
             but
             the
             contemperation
             or
             order
             of
             all
             the
             parts
             ,
             by
             which
             it
             was
             apt
             to
             receive
             a
             soul
             ,
             and
             to
             be
             actuated
             by
             it
             ,
             as
             
               corpus
               physicum
               organicum
            
             .
             2.
             
             The
             form
             of
             the
             soul
             it self
             ,
             (
             e.g.
             in
             its
             separated
             state
             )
             is
             that
             
               vis
               naturalis
               inteligendi
               ,
               volendi
               &
               exequendi
               ,
            
             by
             which
             it
             is
             essentially
             differenced
             from
             all
             other
             kinds
             of
             being
             ,
             (
             commonly
             comprehended
             under
             the
             name
             of
             reason
             alone
             .
             )
             3.
             
             The
             
               forma
               hominis
            
             ,
             taken
             for
             the
             state
             of
             the
             
               parts
               contemperate
            
             and
             ordered
             ,
             is
             that
             said
             state
             or
             order
             ,
             and
             not
             the
             soul
             .
             But
             taken
             for
             the
             
               vital
               ,
               intelligent
               ,
               regent
               part
            
             or
             principle
             ,
             it
             is
             the
             
               soul
               it self
            
             .
             So
             that
             the
             soul
             is
             not
             the
             
               forma
               corporis
            
             ,
             nor
             the
             
               forma
               hominis
            
             in
             the
             one
             sense
             ;
             but
             it
             is
             the
             
               forma
               hominis
            
             in
             the
             other
             :
             and
             it
             s
             own
             
               differencing
               nature
            
             is
             its
             own
             form
             .
          
           
             The
             li●e
             ambiguity
             there
             is
             in
             the
             word
             Quality
             ,
             used
             in
             the
             objection
             .
             As
             I
             was
             never
             satisfied
             with
             the
             order
             or
             number
             of
             Aristotle's
             ten
             predicaments
             ,
             so
             especially
             I
             never
             understood
             him
             in
             the
             predicament
             of
             Quality
             it self
             .
             As
             it
             is
             a
             very
             hard
             thing
             to
             know
             what
             those
             are
             that
             are
             by
             him
             ,
             and
             commonly
             ,
             called
             Qualities
             ;
             so
             I
             think
             that
             name
             too
             general
             and
             defective
             to
             signifie
             the
             nature
             of
             them
             aright
             .
             And
             I
             supposed
             ever
             that
             his
             
               forma
               &
               figura
               differ
               much
               more
            
             from
             the
             other
             species
             of
             Quality
             ,
             than
             most
             of
             the
             predicaments
             do
             from
             one
             another
             ,
             (
             of
             which
             see
             
               Bergersdicius
               Metaph.
               l.
            
             2.
             
               cap.
               ult
               .
               &
               Gassendus
               in
               Logic.
            
             )
             Judicious
             Mr.
             
               Pemble
               ,
               de
               origine
               formarum
            
             ,
             pleadeth
             hard
             that
             
               principia
               
               constitutiva
            
             are
             
               materia
               (
               vel
               subjectum
               )
               &
               accidentia
               ;
               &
               principium
               transmutationis
            
             is
             
               contrariarum
               qualitatum
               pugna
            
             :
             that
             
               forma
               ,
               exceptâ
               humanâ
               ,
               non
               est
               substantia
               ,
               nec
               materialis
               ,
               nec
               immaterialis
               ,
               sed
               accidens
               vel
               accidentium
               mixtura
               dictum
               temperamentum
               ,
               &
               quod
               accidentia
               per
               se
               &
               immediate
               agunt
               ,
               &
               non
               in
               virtute
               formae
               substantialis
               .
            
             That
             is
             ,
             
               Quod
               qualitates
               immediate
               haerent
               in
               materia
               ,
               &
               à
               Qualitatibus
               immediate
               profluunt
               operationes
               &
               operandi
               vires
               .
               Quod
               Qualitates
               omnes
               primae
               ,
            
             (
             which
             he
             maketh
             five
             ,
             
               lux
               ,
               calor
               ,
               frigus
               ,
               humiditas
               ,
               siccitas
               )
               &
               aliquae
               secundae
               ,
               tenuitas
               ,
               erassities
               ,
               gravitas
               ,
               levitas
               ▪
               fluor
               ,
               consistentia
               ,
               creationis
               die
               primo
               existiterunt
               :
               Quod
               Qualitates
               omnes
               activae
               generant
               sibi
               simile
               ,
               &
               ita
               sui
               diffusivae
               &
               similium
               generativae
               sunt
               ,
               ut
               necessario
               materiam
               sibi
               proportionatam
               efficiunt
               .
               Quod
               animae
               vegetativae
               in
               plantis
               &
               sensitivae
               in
               brutis
               sunt
               tantum
               temperamenta
               nobiliora
               qualitatum
               actuosiorum
               in
               materia
               subtili
               ,
               pura
               ,
               spirituosiore
               .
            
          
           
             Telesius
             maketh
             the
             same
             principles
             
               (
               materia
               ,
               calor
               &
               frigus
               )
            
             as
             to
             the
             chief
             ;
             but
             he
             maketh
             
               calor
               &
               frigus
            
             to
             be
             
               substances
               ,
               vel
               formae
               substantiales
               ,
               &
               non
               tantum
               accidentia
               .
            
             So
             that
             they
             that
             agree
             that
             it
             is
             Qualities
             that
             are
             the
             
               active
               forms
            
             ,
             are
             never
             the
             more
             agreed
             what
             they
             are
             ,
             nor
             what
             the
             word
             Qualities
             doth
             signifie
             .
             And
             what
             if
             by
             the
             word
             
               Quality
               ,
               Pemble
            
             do
             mean
             the
             very
             same
             thing
             as
             many
             others
             do
             that
             call
             them
             forms
             ,
             (
             when
             they
             speak
             of
             vegetatives
             .
             )
             And
             what
             if
             by
             
               substances
               ,
               Telesius
            
             mean
             the
             same
             that
             Pemble
             doth
             by
             accidents
             .
             Is
             not
             the
             world
             then
             troubled
             with
             ambiguitie
             of
             words
             ?
             He
             that
             will
             consider
             them
             well
             may
             suspect
             ,
             that
             they
             mean
             as
             I
             conjecture
             .
             An
             active
             power
             or
             principle
             being
             the
             chief
             cause
             of
             operations
             ,
             alterations
             and
             discrimination
             ,
             is
             the
             thing
             that
             they
             all
             mean
             by
             all
             these
             names
             .
             And
             the
             followers
             of
             Democritus
             ,
             especially
             Gassendus
             and
             Cartesius
             ,
             do
             not
             improbably
             argue
             that
             it
             is
             some
             
               substantial
               being
            
             which
             maketh
             that
             change
             or
             effect
             upon
             our
             senses
             ,
             which
             as
             
               there
               received
            
             is
             a
             quality
             .
             So
             that
             unless
             Mr.
             Pemble
             can
             better
             tell
             us
             what
             
               lux
               ,
               &
               calor
            
             ,
             are
             ,
             than
             by
             calling
             them
             Qualities
             ,
             he
             hath
             given
             the
             understanding
             no
             satisfaction
             at
             all
             .
             Much
             less
             when
             he
             nakedly
             asserteth
             ,
             without
             any
             proof
             ,
             that
             sensation
             doth
             not
             
               superare
               naturam
               primarum
               qualitatum
            
             ,
             that
             are
             none
             of
             them
             sensible
             themselves
             .
             And
             when
             he
             hath
             no
             other
             answer
             to
             this
             argument
             ,
             
             but
             that
             
               non
               minus
               miranda
               sunt
               in
               inanimatis
               ,
            
             which
             he
             giveth
             not
             one
             instance
             or
             word
             to
             prove
             .
             When
             Aristotle
             ,
             &c.
             
               Scaliger
               ,
               Sennertus
            
             ,
             and
             abundance
             more
             ,
             have
             said
             much
             to
             the
             contrary
             .
          
           
             I
             conclude
             ,
             that
             for
             all
             that
             is
             here
             said
             ,
             and
             whether
             you
             call
             them
             our
             forms
             or
             not
             ,
             (
             as
             you
             may
             or
             
               may
               not
            
             ,
             in
             several
             senses
             )
             
               humane
               souls
            
             are
             those
             parts
             of
             man
             which
             are
             
               simple
               ,
               pure
               ,
               invisible
               ,
               active
               ,
               powerful
               substances
            
             ;
             and
             therefore
             being
             not
             annihilated
             ,
             must
             needs
             subsist
             in
             their
             separated
             state
             .
          
        
         
           
             OBJECTION
             IV.
             
             
          
           
             
               THe
               Soul
               is
               material
               ,
               and
               consequently
               mortal
               ,
               because
               it
               dependeth
               upon
               matter
               in
               its
               operations
               ,
               and
               consequently
               in
               its
               essence
               .
            
          
           
             Answ
             .
             1.
             
             I
             have
             proved
             already
             ,
             that
             if
             you
             did
             prove
             the
             
               soul
               material
            
             ,
             you
             had
             not
             thereby
             at
             all
             proved
             it
             mortal
             :
             (
             unless
             you
             mean
             only
             ,
             that
             it
             hath
             a
             
               posse
               mori
               vel
               annihilari
            
             ;
             
             which
             may
             be
             said
             of
             every
             creature
             )
             for
             simple
             matter
             ,
             which
             hath
             no
             repugnant
             parts
             or
             principles
             ,
             hath
             not
             only
             a
             
               posse
               nen
               mori
            
             ,
             but
             an
             aptitude
             in
             its
             
               nature
               ,
               ad
               non
               moriendum
            
             .
             Remember
             your
             friends
             that
             make
             the
             world
             ,
             or
             matter
             ,
             at
             least
             ,
             to
             be
             eternal
             .
             They
             thought
             not
             that
             materiality
             was
             a
             proof
             of
             either
             annihilation
             or
             corruption
             .
          
           
             Object
             .
             
               If
               it
               be
               material
               ,
               it
               must
               be
               compounded
               of
               matter
               and
               form
               ,
               and
               therefore
               is
               corruptible
               .
            
          
           
             Answ
             .
             True
             ,
             if
             that
             matter
             and
             form
             were
             two
             several
             substances
             ,
             and
             were
             one
             repugnant
             to
             the
             other
             .
             The
             soul
             and
             body
             are
             different
             substances
             ;
             but
             the
             metaphysical
             matter
             and
             form
             of
             the
             soul
             ,
             being
             but
             the
             
               genus
               &
               differentia
            
             ,
             are
             not
             
               two
               substances
            
             ,
             much
             less
             repugnant
             ;
             and
             therefore
             have
             never
             the
             more
             a
             tendency
             to
             corruption
             .
          
           
             2.
             
             The
             
               soul
               useth
               matter
            
             ,
             and
             dependeth
             no
             otherwise
             on
             it
             than
             its
             instrument
             .
             It
             doth
             not
             follow
             that
             a
             
               man
               is
               a
               horse
               ▪
            
             because
             he
             dependeth
             on
             his
             horse
             in
             the
             manner
             of
             his
             riding
             ,
             and
             his
             pace
             :
             nor
             that
             I
             am
             inanimate
             ,
             because
             in
             writing
             I
             depend
             on
             my
             pen
             ,
             which
             is
             inanimate
             .
             If
             you
             
             put
             spirits
             of
             wine
             into
             water
             or
             whey
             ,
             as
             its
             vehicle
             to
             temper
             it
             ,
             for
             a
             medicine
             ,
             it
             doth
             not
             follow
             that
             the
             spirits
             are
             meer
             water
             ,
             because
             they
             operate
             not
             without
             the
             water
             ,
             but
             conjunct
             ,
             and
             as
             tempered
             by
             it
             .
             If
             the
             fire
             in
             your
             Lamp
             do
             not
             shine
             or
             burn
             without
             the
             oil
             ,
             but
             in
             manner
             and
             duration
             dependeth
             on
             it
             ,
             it
             doth
             not
             follow
             that
             fire
             is
             annihilated
             when
             the
             candle
             is
             out
             ,
             or
             that
             it
             was
             but
             oil
             before
             :
             no
             nor
             that
             it
             ceaseth
             to
             be
             fire
             afterwards
             ,
             as
             Gassendus
             must
             needs
             confess
             ,
             who
             holdeth
             that
             the
             Elements
             are
             not
             turned
             into
             one
             another
             ,
             §
             .
             1.
             l.
             3.
             c.
             2.
             
             Fire
             ceaseth
             not
             to
             be
             fire
             ,
             when
             it
             goeth
             out
             of
             our
             observation
             .
          
           
             The
             noblest
             
               natures
               use
            
             and
             rule
             the
             inferiour
             .
             God
             himself
             moveth
             and
             useth
             things
             material
             ,
             and
             yet
             is
             not
             therefore
             material
             himself
             .
             Yea
             ,
             if
             motus
             be
             in
             
               patiente
               &
               recipitur
               ad
               modum
               recipientis
               ,
            
             you
             may
             conjecture
             how
             far
             God's
             own
             operations
             upon
             the
             creatures
             may
             be
             called
             dependent
             ,
             as
             to
             the
             effect
             ,
             as
             being
             
               ad
               captum
               &
               modum
               creaturae
            
             .
             And
             the
             Sun
             doth
             move
             and
             quicken
             all
             passive
             matter
             here
             below
             
               ad
               modum
               recipientis
            
             ,
             with
             great
             variety
             through
             the
             variety
             of
             the
             matter
             ;
             and
             yet
             it
             followeth
             not
             that
             the
             Sun
             is
             it self
             such
             passive
             matter
             .
          
           
             3.
             
             The
             soul
             hath
             operations
             ,
             which
             are
             not
             
               upon
               matter
            
             at
             all
             ,
             though
             matter
             may
             possibly
             be
             an
             antecedent
             occasion
             or
             prerequisite
             .
             Such
             is
             the
             apprehension
             of
             its
             own
             intellection
             and
             volitions
             ,
             and
             all
             that
             it
             thence
             gathereth
             of
             God
             ,
             and
             other
             intellectual
             natures
             and
             operations
             ,
             of
             which
             I
             must
             say
             more
             anon
             .
          
        
         
           
             OBJECTION
             V.
             
          
           
             
               NO
               immaterial
               substance
               moveth
               that
               which
               is
               material
               ,
               as
               a
               principle
               of
               its
               operations
               :
               but
               the
               soul
               moveth
               the
               body
               as
               the
               principle
               of
               its
               operations
               :
            
             Ergo.
             
          
           
             Answ
             .
             1.
             
             I
             have
             already
             said
             ,
             that
             if
             you
             proved
             the
             soul
             material
             ,
             it
             would
             not
             prove
             it
             mortal
             .
          
           
             2.
             
             As
             the
             body
             hath
             various
             operations
             ,
             so
             it
             is
             moved
             by
             various
             principles
             or
             powers
             .
             As
             to
             locomotion
             ,
             and
             perhaps
             vegetation
             ,
             the
             
               materia
               subtilii
            
             ,
             or
             finest
             atoms
             ,
             as
             you
             will
             
             call
             it
             ,
             or
             the
             
               fiery
               matter
            
             in
             the
             spirits
             ,
             as
             I
             would
             call
             it
             ,
             is
             an
             active
             being
             ,
             which
             hath
             a
             natural
             power
             to
             move
             it self
             and
             the
             rest
             .
             But
             whether
             that
             motion
             do
             suffice
             to
             sensation
             ,
             is
             undecided
             .
             But
             certainly
             there
             is
             another
             inward
             principle
             of
             motion
             ,
             which
             guideth
             much
             of
             the
             locomotive
             ,
             and
             over-ruleth
             some
             of
             the
             
               natural
               motion
            
             ,
             by
             a
             
               peculiar
               action
            
             of
             its
             own
             ,
             which
             is
             called
             Intellection
             and
             Volition
             ,
             as
             I
             have
             proved
             before
             .
             When
             I
             go
             to
             the
             Church
             ,
             when
             I
             write
             ,
             or
             talk
             ,
             the
             spirits
             are
             the
             nearest
             sufficient
             principle
             of
             the
             motion
             as
             motion
             :
             but
             as
             it
             is
             done
             in
             this
             manner
             ,
             to
             this
             end
             ,
             at
             this
             time
             ,
             with
             these
             reasons
             ,
             it
             is
             from
             the
             intellectual
             principle
             .
          
           
             3
             And
             thus
             I
             deny
             the
             major
             Proposition
             .
             And
             I
             prove
             the
             contrary
             .
             1.
             
             God
             is
             the
             first
             principle
             of
             all
             motion
             in
             the
             world
             ,
             and
             the
             first
             cause
             of
             material
             motion
             ,
             and
             yet
             is
             not
             material
             .
             2.
             
             What
             the
             lower
             and
             baser
             nature
             can
             do
             ,
             that
             the
             higher
             and
             nobler
             hath
             power
             to
             do
             ,
             
               (
               suppositis
               supponendis
            
             )
             therefore
             if
             a
             body
             can
             move
             a
             body
             ,
             a
             soul
             can
             do
             it
             much
             more
             .
          
           
             But
             ,
             saith
             
               Gassendus
               ,
               Causis
               secundis
               primum
               agendi
               principium
               est
               Atomorum
               varia
               mobilitas
               ingenita
               ,
               non
               incorporea
               aliqua
               substantia
               .
               Answ
               .
            
             Angels
             are
             
               causae
               secundae
            
             ,
             souls
             are
             
               causae
               secundae
            
             ,
             animated
             bodies
             of
             men
             are
             
               causae
               secundae
            
             :
             prove
             it
             now
             of
             any
             of
             these
             (
             in
             your
             exclusion
             )
             if
             you
             can
             .
             But
             he
             saith
             ,
             
               Capere
               non
               licet
               quomodo
               si
               incorporeum
               sit
               ,
               ita
               applicari
               corpori
               valeat
               ,
               ut
               illi
               impulsum
               imprimat
               ;
               quando
               noque
               ipsum
               contingere
               ,
               carens
               ipsa
               tactu
               seu
               mole
               quae
               tangat
               ,
               non
               potest
               —
               Physicae
               actiones
               corporeae
               cum
               sint
               ,
               nisi
               à
               principio
               physico
               corporeoque
               elici
               non
               possiut
               —
               Quod
               anima
               autem
               humana
               incorporea
               cum
               sit
               ▪
               &
               in
               ipsum
               tamen
               corpus
               suum
               agat
               ,
               motumque
               ipsi
               imprimat
               ,
               dicimus
               animam
               humanam
               qua
               est
               intellectus
               seu
               mens
               ,
               atque
               adeo
               incorporea
               ,
               non
               elicere
               actiones
               nisi
               intellectuales
               ,
               seu
               mentales
               &
               incorporeas
               .
               Et
               quum
               est
               sentiens
               ,
               vegetans
               ,
               praeditaque
               vi
               corporum
               motrice
               atque
               adeo
               corporea
               est
               ,
               elicere
               actiones
               corporeas
               ,
               &c.
               
            
             And
             of
             Angels
             and
             Devils
             he
             saith
             ,
             
               That
               it
               is
               known
               by
               faith
               only
               that
               they
               are
               incorporeal
               ,
               and
               perhaps
               God
               gave
               them
               extraordinary
               bodies
               ,
               when
               he
               would
               have
               them
               move
               or
               act
               on
               bodies
               .
            
          
           
             To
             this
             I
             answer
             ,
             1.
             
             Who
             gave
             those
             atoms
             their
             
               ingenite
               mobility
            
             ,
             and
             how
             ?
             You
             say
             that
             
               captum
               omnem
               fugit
               ut
               
               quippiam
               aliud
               moveat
               ,
               si
               in
               seipso
               immotum
               maneat
               .
            
             If
             so
             ,
             then
             it
             seemeth
             ,
             that
             either
             God
             was
             moved
             when
             he
             moved
             atoms
             ,
             or
             that
             he
             never
             moved
             them
             .
             How
             then
             came
             they
             to
             be
             moved
             first
             ?
             But
             you
             confess
             that
             God
             put
             into
             them
             their
             mobility
             .
             You
             say
             ,
             
               De
               Deo
               alia
               ratio
               est
               ,
               quoniam
               infinitae
               virtutis
               cum
               sit
               ,
               &
               v●ique
               praesens
               ,
               non
               ullo
               s●i
               motu
               ,
               sed
               nutu
               solo
               agere
               &
               movere
               quidlibet
               potest
               .
            
             If
             you
             think
             not
             as
             you
             speak
             ,
             it
             is
             unworthy
             of
             a
             Philosopher
             ;
             if
             you
             do
             ,
             then
             it
             is
             strange
             that
             you
             should
             overthrow
             your
             own
             reasoning
             ,
             and
             excuse
             it
             no
             better
             than
             thus
             .
             If
             the
             reason
             why
             incorporeal
             spirits
             cannot
             move
             bodies
             be
             that
             which
             you
             alledge
             ,
             (
             because
             only
             a
             body
             can
             be
             applied
             to
             a
             body
             to
             make
             impression
             on
             it
             )
             then
             God
             can
             less
             move
             a
             body
             than
             man's
             soul
             can
             ;
             because
             his
             purest
             essence
             is
             more
             distant
             from
             corporeal
             grossness
             than
             our
             souls
             are
             .
             At
             least
             ,
             the
             reason
             would
             be
             the
             same
             .
             And
             to
             say
             that
             God
             is
             every
             where
             ,
             and
             of
             infinite
             vertues
             ,
             maketh
             him
             nevertheless
             a
             Spirit
             :
             and
             created
             spirits
             (
             if
             that
             be
             enough
             )
             may
             have
             power
             or
             vertue
             enough
             for
             such
             an
             effect
             .
             Doubtless
             if
             God
             move
             bodies
             ,
             the
             spirituality
             of
             an
             agent
             hindereth
             not
             the
             motion
             .
          
           
             2.
             
             But
             why
             should
             it
             
               captum
               omnem
               superare
            
             ,
             that
             a
             nobler
             and
             more
             potent
             nature
             can
             do
             that
             ,
             which
             a
             more
             ignoble
             can
             do
             ?
             Because
             I
             cannot
             know
             how
             a
             spirit
             by
             contact
             can
             apply
             it self
             to
             matter
             ,
             shall
             I
             dream
             that
             therefore
             it
             is
             uncapable
             of
             moving
             bodies
             ?
             Clean
             contrary
             ,
             I
             see
             that
             matter
             of
             it self
             is
             an
             unactive
             thing
             :
             and
             were
             it
             not
             that
             the
             noble
             active
             element
             of
             fire
             ,
             (
             which
             as
             a
             lower
             soul
             to
             the
             passive
             matter
             ,
             and
             a
             thing
             almost
             middle
             between
             a
             spirit
             and
             a
             body
             )
             did
             move
             things
             here
             below
             ,
             I
             could
             discern
             no
             motion
             in
             the
             world
             ,
             but
             that
             which
             spirits
             cause
             ,
             except
             only
             that
             of
             the
             
               parts
               to
               the
               whole
            
             ,
             the
             aggregative
             motion
             which
             tendeth
             to
             rest
             .
             The
             difference
             of
             understandings
             is
             very
             strange
             :
             it
             is
             much
             easier
             to
             me
             to
             apprehend
             ,
             that
             almost
             all
             motion
             should
             come
             from
             the
             purest
             ,
             powerful
             ,
             active
             ,
             vital
             natures
             ,
             than
             that
             they
             should
             be
             all
             unable
             to
             stir
             a
             straw
             ,
             or
             move
             the
             air
             ,
             or
             any
             body
             .
          
        
         
           
           
             OBJECTION
             VI.
             
          
           
             
               THe
               soul
               is
               in
               our
               sleep
               either
               unactive
               ,
            
             
             
               (
               as
               when
               we
               do
               not
               so
               much
               as
               dream
               )
               or
               acteth
               irregularly
               and
               irrationally
               ,
               according
               to
               the
               fortuitous
               motion
               of
               the
               spirits
               :
            
             Ergo
             ,
             
               it
               is
               no
               incorporeal
               immortal
               substance
               .
            
          
           
             Answ
             .
             1.
             
             I
             suppose
             the
             soul
             is
             never
             totally
             unactive
             .
             I
             never
             awaked
             since
             I
             had
             the
             use
             of
             memory
             ,
             but
             I
             found
             my self
             coming
             out
             of
             a
             dream
             .
             And
             I
             suppose
             they
             that
             think
             they
             dream
             not
             ,
             think
             so
             because
             they
             forget
             their
             dreams
             .
          
           
             2.
             
             Many
             a
             time
             my
             reason
             hath
             acted
             for
             a
             time
             as
             regularly
             ,
             and
             much
             more
             forcibly
             ,
             than
             it
             doth
             when
             I
             am
             awake
             :
             which
             sheweth
             what
             it
             can
             do
             ,
             though
             it
             be
             not
             ordinary
             .
          
           
             3.
             
             This
             reason
             is
             no
             better
             than
             that
             before
             answered
             ;
             where
             I
             told
             you
             ,
             that
             it
             argueth
             not
             that
             I
             am
             a
             horse
             ,
             or
             no
             wiser
             than
             my
             horse
             ,
             because
             I
             ride
             but
             according
             to
             his
             pace
             ,
             when
             he
             halteth
             ,
             or
             is
             tired
             .
             Nor
             doth
             it
             prove
             that
             when
             I
             alight
             ,
             I
             cannot
             go
             on
             foot
             .
             He
             is
             hard
             of
             understanding
             that
             believeth
             ,
             that
             all
             the
             glorious
             parts
             of
             the
             world
             above
             us
             ,
             have
             no
             nobler
             intellectual
             natures
             than
             man.
             Suppose
             there
             be
             Angels
             ,
             and
             suppose
             one
             of
             them
             should
             be
             united
             to
             a
             body
             ,
             as
             our
             souls
             are
             :
             we
             cannot
             imagine
             but
             that
             he
             would
             actuate
             it
             ,
             and
             operate
             in
             it
             according
             to
             its
             nature
             ;
             as
             I
             write
             amiss
             when
             my
             pen
             is
             bad
             .
             The
             same
             I
             say
             of
             persons
             Lethargick
             ,
             Apoplectick
             ,
             Delirant
             ,
             &c.
             
          
        
         
           
             OBJECTION
             VII
             .
          
           
             
               REason
               is
               no
               proof
               of
               the
               soul's
               immateriality
               ,
               because
               sense
               is
               a
               clearer
               and
               more
               excellent
               way
               of
               apprehension
               than
               Reason
               is
               ;
               and
               the
               bruits
               have
               sense
               .
            
          
           
             Answ
             .
             1.
             
             I
             have
             said
             enough
             to
             the
             case
             of
             Bruits
             before
             .
          
           
             2.
             
             The
             soul
             understandeth
             bodily
             things
             ,
             by
             the
             inlet
             of
             
             the
             bodily
             senses
             :
             Things
             incorporeal
             (
             as
             I
             shall
             shew
             more
             anon
             )
             it
             otherwise
             understandeth
             .
             When
             it
             understandeth
             by
             the
             help
             of
             sense
             ,
             it
             is
             not
             the
             sense
             that
             understandeth
             any
             thing
             .
             If
             Bruits
             themselves
             had
             not
             an
             Imagination
             which
             is
             an
             Image
             of
             Reason
             ,
             their
             sense
             would
             be
             of
             little
             use
             to
             them
             .
             We
             see
             when
             by
             business
             or
             other
             thoughts
             the
             minde
             is
             diverted
             and
             alienated
             ,
             how
             little
             sense
             it self
             doth
             for
             us
             :
             when
             we
             can
             hear
             as
             if
             we
             never
             heard
             ,
             and
             see
             ,
             and
             not
             observe
             what
             we
             see
             ,
             yet
             it
             's
             true
             ,
             that
             the
             more
             sense
             helpeth
             us
             in
             the
             apprehending
             of
             things
             sensible
             ,
             which
             are
             then
             objects
             ,
             the
             better
             and
             surely
             r●w
             perceive
             them
             by
             the
             understanding
             .
             As
             the
             second
             and
             third
             Concoction
             will
             not
             be
             well
             made
             ,
             if
             there
             be
             a
             failing
             in
             the
             first
             ;
             so
             the
             second
             and
             third
             perception
             ,
             (
             ●n
             the
             Phantasie
             and
             Intellect
             )
             will
             be
             ill
             made
             ,
             if
             the
             first
             deceive
             or
             fail
             them
             .
             But
             this
             proveth
             not
             either
             that
             the
             first
             Concoction
             or
             Perception
             is
             more
             noble
             than
             the
             third
             ;
             or
             that
             Sensitives
             without
             Reason
             have
             any
             true
             understanding
             at
             all
             ;
             or
             that
             Sense
             ,
             Phantasie
             and
             Reason
             ,
             are
             not
             better
             than
             Sense
             alone
             .
             But
             these
             things
             need
             not
             much
             disputing
             .
             If
             Sense
             be
             nobler
             than
             Reason
             ,
             let
             the
             Horse
             ride
             the
             man
             ,
             and
             let
             the
             Woman
             give
             her
             milk
             to
             her
             Cow
             ,
             and
             let
             Bruits
             labour
             men
             ,
             and
             feed
             upon
             them
             ,
             and
             let
             Beasts
             be
             your
             Tutors
             ,
             and
             Kings
             and
             Judges
             ,
             commit
             to
             them
             the
             noblest
             works
             ,
             and
             give
             them
             the
             preeminence
             ,
             if
             you
             think
             they
             have
             the
             noblest
             faculties
             .
          
        
         
           
             OBJECTION
             VIII
             .
          
           
             
               SEnsation
               and
               Intellection
               are
               both
               but
               Reception
               :
               The
               passiveness
               therefore
               of
               the
               Soul
               doth
               shew
               its
               materiality
               .
            
          
           
             
             Answ
             .
             A
             short
             answer
             may
             satisfie
             to
             this
             Objection
             .
             1.
             
             All
             created
             Powers
             are
             partly
             passive
             ,
             how
             active
             soever
             they
             be
             .
             For
             being
             
               in
               esse
               &
               operari
               dependant
            
             on
             and
             subordinate
             to
             the
             first
             Cause
             ,
             they
             must
             needs
             receive
             his
             influence
             ,
             as
             well
             as
             exercise
             their
             own
             powers
             .
             As
             the
             second
             wheel
             in
             the
             Clock
             ,
             must
             receive
             the
             moving
             force
             of
             the
             first
             ,
             before
             it
             can
             move
             the
             third
             .
          
           
           
             2.
             
             It
             is
             an
             enormous
             error
             about
             the
             operations
             of
             the
             Soul
             ,
             to
             think
             that
             Intellection
             yea
             or
             Sensation
             either
             ,
             
             is
             meer
             Reception
             ,
             and
             that
             the
             sensitive
             and
             
               intellective
               power
            
             are
             but
             Passive
             .
             The
             active
             Soul
             of
             Man
             (
             yea
             of
             Bruits
             )
             receiveth
             not
             its
             object
             ,
             as
             the
             mark
             or
             butt
             receiveth
             the
             arrow
             that
             is
             shot
             at
             it
             .
             It
             receiveth
             it
             by
             a
             
               similitude
               of
               nature
            
             ,
             and
             by
             an
             
               active
               attendance
            
             ,
             and
             embracement
             ,
             yea
             by
             an
             active
             appetite
             
               sicut
               foemina
               marem
               ,
               vel
               potius
               sicut
               esuriens
               cibum
               :
            
             Yea
             ,
             it
             moveth
             towards
             its
             object
             ,
             and
             meeteth
             it
             :
             It
             actively
             welcometh
             and
             improveth
             it
             :
             As
             I
             said
             even
             now
             ,
             a
             Scholar
             that
             in
             his
             studies
             so
             far
             diverteth
             his
             thoughts
             ,
             that
             he
             knoweth
             not
             that
             the
             Clock
             hath
             strucken
             at
             his
             ears
             ,
             and
             knoweth
             not
             what
             those
             say
             that
             talk
             by
             him
             ,
             doth
             shew
             that
             some
             active
             attendance
             is
             necessary
             to
             almost
             all
             perception
             .
             He
             that
             feeleth
             not
             that
             his
             understanding
             doth
             agere
             as
             well
             as
             pati
             (
             when
             he
             is
             studying
             ,
             reading
             or
             writing
             )
             is
             a
             stranger
             to
             himself
             .
             How
             oft
             have
             I
             read
             over
             many
             lines
             when
             I
             have
             thought
             of
             something
             else
             ,
             and
             not
             known
             one
             word
             that
             I
             have
             read
             ?
             Is
             inventing
             ,
             
             compounding
             ,
             dividing
             ,
             defining
             ,
             &c.
             no
             action
             ?
             I
             never
             felt
             cause
             from
             any
             experience
             of
             my
             own
             ,
             to
             believe
             that
             I
             was
             a
             meer
             patient
             in
             any
             thought
             that
             was
             ever
             in
             my
             minde
             .
             Nay
             the
             Epicurean
             that
             supposeth
             thoughts
             to
             be
             but
             a
             dance
             of
             Atomes
             ,
             called
             Spirits
             ,
             
             doth
             think
             that
             those
             atomes
             or
             spirits
             are
             notably
             active
             .
             Cartesius
             his
             
               materia
               sultilis
            
             is
             eminent
             in
             activity
             .
             Do
             you
             think
             that
             every
             dead
             Object
             which
             I
             think
             on
             with
             my
             eyes
             shut
             in
             the
             night
             ,
             and
             so
             much
             more
             alive
             than
             I
             ,
             and
             so
             much
             more
             active
             than
             my
             minde
             ,
             that
             it
             must
             be
             accounted
             the
             sole
             agent
             ,
             and
             my
             minde
             the
             patient
             .
             They
             know
             little
             of
             a
             minde
             that
             talk
             in
             this
             strain
             .
          
           
             I
             know
             Cartesius
             telleth
             us
             ,
             that
             
               the
               eye
            
             hath
             no
             fire
             or
             light
             in
             it
             ,
             except
             perhaps
             the
             eye
             of
             a
             Cat
             or
             Owl
             .
             But
             if
             the
             study
             of
             matter
             and
             motion
             had
             left
             him
             any
             room
             for
             the
             consideration
             of
             other
             things
             which
             he
             past
             over
             ,
             he
             would
             by
             a
             little
             search
             have
             found
             that
             the
             eye
             doth
             close
             with
             its
             primary
             object
             ,
             Light
             ,
             by
             meer
             connaturality
             ,
             because
             it
             participateth
             of
             Light
             it self
             ,
             in
             its
             own
             constitution
             .
             It
             is
             fire
             in
             the
             eye
             ,
             even
             in
             the
             visive
             Spirits
             ,
             which
             meeteth
             the
             fire
             or
             light
             without
             ,
             and
             by
             union
             causeth
             
             that
             which
             we
             call
             sight
             .
             And
             seeing
             that
             experience
             forced
             him
             to
             confess
             it
             of
             Cats
             and
             Owls
             ,
             how
             could
             he
             think
             that
             all
             other
             eyes
             or
             sight
             were
             quite
             of
             another
             kinde
             ?
             Some
             men
             have
             been
             able
             to
             see
             in
             the
             dark
             ,
             and
             had
             sparkling
             eyes
             almost
             like
             Cats
             .
             The
             degree
             here
             differeth
             not
             the
             species
             .
             If
             this
             
               materia
               subtilis
            
             or
             
               globuli
               aetherei
            
             be
             fire
             ,
             he
             might
             have
             allowed
             some
             of
             that
             to
             the
             visive
             spirits
             in
             Man
             as
             well
             as
             in
             Owls
             .
             Saith
             Ficinus
             in
             Theophrast
             .
             de
             Anim.
             c.
             14.
             
             
               Primum
               luminosum
               est
               Coeleste
               :
               Secundum
               est
               Igneum
               :
               Tertium
               inter
               composita
               quod
               quasi
               fulget
               ut
               Ignis
               .
               Primum
               luminale
               est
               Oculus
               ,
               praecipuè
               radiosus
               ,
               in
               animalibus
               ,
               quae
               nocte
               vident
               ;
               sed
               ●lii
               quoque
               oculi
               quamvis
               minus
               ,
               sunt
               tamen
               luminalus
               .
            
          
           
             Nemesius
             †
             l.
             pro
             Immort
             .
             Anim.
             in
             Bibl.
             Pat.
             p.
             505.
             approveth
             Plato's
             Judgement
             ,
             
               (
               Plato
               inquit
               )
               per
               confusionem
               splendorum
               res
               aspici
               existimat
               ,
               ut
               id
               lumen
               quod
               ex
               oculis
               proficiscitur
               aliquo
               usque
               in
               aerem
               ,
               qui
               ejusdem
               est
               secum
               genus
               effluat
               .
               Quod
               verò
               à
               corporibus
               manat
               contraferatur
               ,
               &
               quod
               in
               aere
               est
               ,
               qui
               interponitur
               ,
               facileque
               diffunditur
               &
               vertitur
               ,
               simul
               cum
               oculorum
               igne
               extendatur
               ]
               .
               Et
               Galenus
               (
               inquit
               )
               de
               visione
               cum
               Platone
               consentit
               in
            
             70
             
               de
               consens
            
             .
             And
             he
             saith
             himself
             ,
             that
             the
             
               Sun
               sendeth
               its
               light
               by
               the
               Air
               ,
               and
               the
               light
               in
               the
               eye
               streameth
               also
               into
               it
               ;
               which
               is
               to
               seeing
               as
               the
               Nerves
               are
               to
               the
               Brain
               for
               feeling
               .
               Porphyry
            
             saith
             ,
             that
             
               sight
               is
               the
               Soul
               it self
               discerning
               it self
               in
               all
               things
               .
            
             But
             if
             there
             were
             any
             doubt
             in
             the
             point
             of
             sight
             (
             which
             is
             performed
             both
             by
             active
             spirits
             ,
             and
             an
             active
             object
             ,
             Light
             )
             yet
             methinks
             that
             when
             I
             feel
             a
             stone
             ,
             much
             more
             when
             I
             meditate
             on
             a
             Mountain
             ,
             all
             should
             confess
             that
             my
             sense
             and
             intellection
             is
             like
             to
             have
             more
             action
             than
             that
             Stone
             and
             Mountain
             .
             And
             if
             you
             say
             only
             that
             Spirits
             first
             moved
             move
             others
             ,
             and
             so
             touch
             the
             Intellectual
             Organs
             ,
             or
             Spirits
             ,
             I
             have
             partly
             answered
             that
             before
             ,
             and
             shall
             answer
             it
             more
             anon
             .
             We
             have
             great
             reason
             to
             ascribe
             the
             most
             of
             action
             to
             that
             part
             which
             is
             most
             subtile
             ,
             vigorous
             and
             active
             .
          
        
         
           
           
             OBJECTION
             IX
             .
          
           
             
               THere
               is
               nothing
               in
               the
               Intellect
               which
               was
               not
               first
               in
               the
               Sense
               ,
               from
               which
               it
               receiveth
               all
               its
               knowledge
               by
               the
               Idea's
               of
               the
               Phantasie
               ;
               Therefore
               the
               Soul
               can
               reach
               no
               higher
               than
               to
               corporeal
               sensible
               things
               :
               Therefore
               it
               is
               but
               such
               it self
               .
            
          
           
             Answ
             .
             The
             Antecedent
             is
             false
             ,
             and
             both
             the
             Consequents
             .
             Had
             he
             limited
             his
             assertions
             to
             corporeal
             objects
             ,
             I
             should
             easily
             acknowledge
             to
             Gassendus
             ,
             that
             
               Omnis
               quae
               in
               mente
               habetur
               Idea
               ortum
               ducit
               à
               sensibus
               .
               Et
               Omnis
               Id●a
               aut
               per
               sensum
               transit
               ,
               aut
               ex
               iis
               quae
               transeunt
               per
               sensum
               formatur
               .
               Et
               quae
               Idea
               propriis
               acquiritur
               sensibus
               persectior
               est
               eâ
               quae
               ex
               facta
               ab
               alio
               descriptione
               formatur
               .
               Qualis
               Idea
               rei
               ,
               talis
               definitio
               .
            
             But
             that
             these
             things
             will
             not
             hold
             true
             as
             he
             delivereth
             them
             universally
             ,
             I
             think
             I
             shall
             make
             plain
             ,
             and
             confute
             this
             Objection
             to
             the
             satisfaction
             of
             any
             one
             that
             knoweth
             himself
             .
          
           
             
               Ortum
               ducere
               à
               sensu
            
             is
             an
             ambiguous
             phrase
             :
             The
             sense
             may
             be
             the
             
               Occasion
               sine
               qua
               non
            
             ,
             of
             that
             whereof
             it
             never
             had
             the
             least
             participation
             
               in
               it self
            
             .
             I
             desire
             you
             but
             to
             distinguish
             between
             the
             
               Intellects
               Object
            
             and
             
               its
               Act
            
             ,
             and
             those
             Objects
             which
             it
             knoweth
             by
             the
             mediation
             of
             other
             extrinsick
             objects
             ,
             and
             those
             which
             it
             knoweth
             by
             the
             mediation
             of
             its
             own
             Act.
             These
             differences
             are
             past
             all
             doubt
             .
             When
             the
             eye
             seeth
             these
             Lines
             and
             this
             Paper
             ,
             the
             Light
             and
             Lines
             and
             Paper
             are
             each
             one
             thing
             ,
             and
             the
             sight
             of
             them
             is
             another
             .
             I
             see
             the
             Light
             ,
             and
             thereby
             the
             Paper
             ;
             but
             I
             see
             not
             
               my
               sight
            
             :
             My
             sight
             is
             not
             the
             object
             of
             my
             sight
             :
             It
             may
             be
             said
             ,
             that
             the
             
               Object
               is
               in
               my
               sight
            
             ,
             but
             not
             that
             my
             sight
             is
             in
             my
             sight
             :
             Yet
             by
             seeing
             I
             perceive
             not
             only
             
               what
               I
               see
            
             ,
             but
             
               that
               I
               see
            
             ;
             and
             I
             perceive
             much
             more
             plainly
             
               that
               I
               see
            
             ,
             than
             
               what
               I
               see
            
             .
             I
             may
             doubt
             of
             a
             thousand
             objects
             which
             I
             see
             ,
             
               what
               matter
               ,
               shape
               ,
               or
               colour
            
             they
             are
             of
             ;
             but
             I
             doubt
             not
             at
             all
             of
             the
             act
             of
             seeing
             ;
             that
             right
             or
             wrong
             some
             fight
             I
             have
             ,
             or
             that
             I
             see
             the
             Light
             :
             so
             is
             it
             with
             the
             Intellect
             .
             This
             book
             is
             one
             thing
             ,
             and
             the
             
               understanding
               it
            
             is
             another
             thing
             .
             The
             book
             is
             the
             object
             of
             my
             understanding
             ;
             but
             (
             at
             least
             
               in
               
               primò
               instanti
            
             )
             my
             understanding
             is
             not
             the
             object
             of
             my
             understanding
             ;
             but
             by
             understanding
             I
             have
             an
             immediate
             perception
             that
             I
             understand
             .
             And
             (
             as
             Cartesius
             truely
             saith
             )
             the
             act
             of
             Intellection
             is
             more
             perceived
             than
             the
             object
             :
             I
             am
             more
             certain
             that
             I
             think
             and
             understand
             ,
             than
             I
             am
             of
             the
             nature
             of
             that
             which
             I
             think
             of
             and
             understand
             .
             If
             any
             say
             ,
             that
             the
             act
             of
             Intellection
             is
             the
             object
             of
             another
             Intellection
             ,
             because
             
               intelligo
               me
               intelligere
            
             ,
             and
             so
             that
             
               intellectio
               non
               est
               tantum
               actus
               intellectus
               ,
               sed
               etiam
               est
               in
               intellectu
               ,
            
             and
             that
             the
             Intellect
             doth
             understand
             its
             own
             act
             intuitivè
             as
             some
             speak
             ,
             or
             by
             reflexion
             as
             others
             (
             though
             doubtless
             the
             first
             perception
             that
             I
             understand
             ,
             is
             not
             by
             reflexion
             ,
             but
             by
             that
             same
             act
             of
             understanding
             something
             else
             )
             (
             as
             sight
             doth
             not
             reflect
             upon
             it self
             to
             get
             a
             perception
             that
             I
             see
             )
             I
             will
             enter
             no
             controversie
             about
             any
             of
             these
             notions
             of
             the
             manner
             of
             our
             understanding
             our
             own
             act
             of
             Intellection
             ,
             which
             doth
             not
             concern
             the
             present
             business
             .
             But
             it
             is
             most
             certain
             that
             
               Actus
               intelligendi
               nunquam
               fuit
               in
               sensu
               :
            
             when
             the
             object
             of
             Intellection
             did
             pass
             through
             the
             sense
             ,
             the
             
               Act
               of
               Intellection
            
             did
             not
             :
             nor
             the
             intellection
             or
             perception
             of
             that
             
               Act
               of
               Intellection
            
             ,
             did
             not
             :
             Nor
             the
             Intellection
             of
             the
             
               common
               nature
               of
               an
               Intelligence
            
             ,
             which
             from
             hence
             I
             gather
             ;
             nor
             the
             Intellection
             of
             
               particular
               Intelligences
            
             as
             Angels
             ;
             nor
             my
             Intellection
             of
             
               any
               mans
               Intellect
            
             or
             intellectual
             act
             ,
             whose
             nature
             I
             gather
             from
             mine
             own
             :
             Nor
             the
             conception
             I
             have
             of
             a
             Deity
             as
             the
             most
             
               perfect
               intellect
            
             ;
             nor
             the
             perception
             which
             I
             have
             of
             my
             
               own
               Volition
            
             of
             my
             own
             felicity
             ,
             or
             of
             the
             means
             thereto
             as
             such
             ,
             nor
             of
             the
             pleasing
             of
             God
             ,
             nor
             of
             another
             mans
             good
             :
             Nor
             my
             perception
             of
             the
             
               nature
               of
               the
               will
            
             hence
             gathered
             ;
             nor
             my
             conception
             of
             the
             
               Volitive
               power
            
             in
             other
             persons
             ;
             nor
             my
             conceptions
             of
             the
             
               Volitions
               of
               God
            
             ,
             of
             Angels
             ,
             &c.
             nor
             my
             conception
             of
             Intellectual
             or
             
               moral
               habits
            
             ,
             nor
             of
             the
             
               Wills
               natural
               inclinations
            
             !
             None
             of
             all
             these
             were
             ever
             in
             the
             Sense
             ;
             nor
             passed
             through
             the
             Sense
             :
             some
             of
             them
             (
             which
             
               Gassendus
               de
               Ideis
            
             overlooketh
             )
             are
             without
             any
             Idea
             at
             all
             properly
             so
             called
             (
             as
             the
             first
             perception
             of
             the
             act
             of
             my
             own
             understanding
             and
             will
             ,
             by
             understanding
             and
             willing
             other
             things
             ;
             as
             we
             perceive
             that
             we
             see
             
               non
               videndo
               Ipsum
               visum
               ,
               sed
               alia
               videndo
            
             )
             :
             And
             that
             Idea
             which
             we
             
             have
             of
             all
             the
             rest
             ,
             is
             fetcht
             from
             this
             perception
             of
             our
             
               own
               acts
            
             ,
             and
             not
             from
             any
             thing
             which
             ever
             was
             in
             the
             sense
             :
             The
             Soul
             by
             knowing
             it self
             ,
             doth
             gather
             the
             knowledge
             of
             all
             higher
             intellectual
             beings
             ,
             which
             is
             its
             most
             considerable
             worthy
             knowledge
             .
             I
             hope
             I
             have
             given
             you
             instances
             enow
             ;
             and
             plain
             enough
             ,
             and
             you
             see
             now
             what
             truth
             there
             is
             of
             
               nihil
               est
               intellectu
               quod
               non
               fuit
               prius
               in
               sensu
               .
            
          
           
             
               D'
               Orbellis
            
             distinguisheth
             Knowledge
             (
             largely
             taken
             )
             into
             
               sensitivè
               &
               intellectivè
            
             :
             and
             both
             of
             them
             into
             
               Abstractivè
               &
               Intuitivè
               .
               Knowledge
               Intuitive
            
             is
             of
             an
             
               Object
               as
               it self
               present
            
             ,
             when
             a
             thing
             in
             its
             present
             existence
             ,
             is
             the
             moving
             object
             of
             knowledge
             .
             
               Knowledge
               Abstractive
            
             is
             when
             the
             species
             of
             the
             thing
             doth
             move
             us
             to
             know
             the
             thing
             it self
             :
             and
             that
             whether
             the
             thing
             it self
             be
             present
             or
             absent
             ,
             and
             have
             existence
             or
             not
             .
             The
             example
             of
             
               Intuitive
               sensitive
            
             knowledge
             or
             perception
             which
             he
             giveth
             ,
             is
             the
             
               Eye
               seeing
               Colours
            
             .
             The
             instance
             of
             
               Abstractive
               sensitive
               knowledge
            
             is
             ,
             as
             the
             
               Phantasie
               imagineth
               colours
            
             :
             The
             instance
             of
             
               Intuitive
               Intellective
               Knowledge
            
             is
             ,
             the
             
               Saints
               seeing
            
             the
             glory
             of
             God
             in
             Heaven
             ,
             and
             he
             might
             have
             instanced
             in
             many
             other
             things
             :
             The
             instance
             of
             Abstractive
             Intellective
             Knowledge
             ,
             is
             the
             understandings
             Knowledge
             of
             the
             Quiddity
             of
             Colours
             by
             means
             of
             the
             species
             .
             To
             which
             may
             be
             added
             ,
             that
             
               Abstractive
               Knowledge
            
             is
             either
             
               per
               speciem
               propriam
            
             ,
             or
             
               per
               speciem
               alienam
            
             :
             In
             this
             life
             the
             Soul
             knoweth
             its
             own
             acts
             either
             Intuitively
             or
             by
             an
             act
             ,
             if
             possible
             ,
             yet
             neerer
             to
             its
             
               essential
               power
            
             ,
             that
             hath
             no
             usual
             distinguishing
             name
             .
             It
             knoweth
             its
             
               own
               powers
               ,
               inclinations
               ,
               and
               habits
               ,
            
             neither
             by
             a
             knowledge
             ,
             in
             proper
             and
             strict
             sense
             ,
             intuitive
             or
             abstractive
             :
             For
             it
             is
             not
             by
             a
             
               proper
               species
            
             ,
             but
             it
             is
             its
             
               natural
               innate
            
             power
             of
             discerning
             this
             Principle
             ,
             that
             
               quicquid
               agit
               potest
               agere
               quod
               agit
            
             ;
             by
             arguing
             
               ab
               actu
               ad
               potentiam
               &
               naturam
               .
            
             But
             in
             the
             large
             sense
             as
             Cartesius
             useth
             the
             word
             ,
             this
             may
             be
             called
             ,
             an
             Idea
             .
             The
             minde
             knoweth
             God
             and
             Angels
             ,
             and
             other
             mens
             Souls
             ,
             in
             this
             large
             sense
             also
             by
             an
             Idea
             ,
             but
             not
             
               per
               speciem
               propriam
               ,
               sed
               alienam
               ,
            
             that
             is
             ,
             not
             by
             a
             species
             of
             God
             and
             Angels
             ,
             but
             by
             an
             Idea
             borrowed
             from
             our
             own
             Intellections
             and
             Volitions
             .
             But
             this
             is
             not
             an
             Idea
             that
             ever
             passed
             through
             the
             senses
             :
             and
             
             Gassendus
             might
             have
             thought
             on
             it
             ,
             whether
             it
             be
             not
             an
             
               Idea
               in
               the
               Intellect
            
             ,
             if
             not
             without
             the
             phantasie
             ,
             at
             least
             
               over
               and
               above
            
             the
             Idea
             in
             the
             Imagination
             ,
             when
             he
             denieth
             that
             there
             is
             any
             such
             Intellective
             Idea's
             .
          
           
             2.
             
             But
             what
             if
             there
             
               had
               been
            
             nothing
             in
             the
             intellect
             ,
             but
             what
             passed
             through
             the
             sense
             ?
             it
             would
             no
             more
             thence
             follow
             that
             the
             intellect
             is
             no
             more
             
               noble
               ,
               spiritual
            
             or
             immortal
             than
             the
             sense
             ,
             than
             it
             will
             follow
             that
             the
             King
             is
             no
             better
             than
             his
             Porter
             ,
             because
             none
             cometh
             to
             him
             till
             he
             let
             them
             in
             ;
             or
             that
             the
             
               animal
               spirits
            
             are
             no
             more
             noble
             than
             the
             teeth
             ,
             or
             than
             the
             natural
             heat
             ;
             or
             the
             third
             concoction
             is
             no
             more
             excellent
             than
             the
             first
             ,
             because
             nothing
             cometh
             to
             the
             third
             concoction
             ,
             but
             what
             was
             masticated
             ,
             swallowed
             ,
             and
             passed
             the
             first
             and
             second
             concoction
             .
             Of
             which
             ,
             before
             .
          
           
             3.
             
             And
             even
             by
             the
             help
             of
             things
             sensible
             ,
             Epicurus
             can
             reach
             the
             knowledge
             of
             insensible
             atoms
             ,
             and
             Cartesius
             of
             his
             
               subtil
               matter
            
             ,
             and
             
               globuli
               coelestes
            
             :
             why
             then
             by
             things
             sensible
             may
             we
             not
             reach
             the
             knowledge
             of
             spiritual
             substances
             and
             powers
             ?
          
           
             Yet
             after
             all
             this
             ,
             I
             am
             much
             of
             their
             mind
             ,
             who
             think
             that
             it
             is
             not
             actual
             knowledge
             that
             is
             born
             with
             us
             ;
             nor
             is
             there
             any
             true
             Idea
             or
             picture
             of
             any
             thing
             innate
             in
             our
             understandings
             ;
             and
             I
             think
             that
             if
             
               per
               possibile
               vel
               impossibile
            
             ,
             you
             suppose
             a
             man
             born
             without
             any
             one
             sense
             ,
             that
             he
             would
             have
             had
             no
             actual
             knowledge
             at
             all
             ,
             (
             though
             that
             is
             uncertain
             .
             )
             Because
             as
             if
             I
             had
             not
             seen
             any
             thing
             objective
             ,
             I
             should
             not
             have
             perceived
             that
             I
             could
             see
             ;
             so
             if
             I
             had
             never
             known
             any
             other
             object
             ,
             I
             could
             not
             have
             known
             what
             it
             is
             to
             know
             :
             and
             other
             objects
             have
             no
             way
             ,
             that
             I
             know
             of
             ,
             to
             the
             intellect
             ,
             but
             through
             the
             sense
             :
             (
             Though
             what
             the
             active
             spirits
             would
             have
             done
             upon
             the
             phantasie
             ,
             I
             cannot
             possibly
             understand
             .
             )
             But
             all
             this
             only
             concludeth
             ,
             that
             the
             senses
             reception
             is
             the
             way
             to
             the
             intellection
             of
             things
             sensible
             ;
             and
             that
             it
             was
             a
             necessary
             
               occasion
               ,
               sine
               qua
               non
            
             ,
             to
             the
             perception
             of
             our
             
               own
               intellectual
               act
            
             ,
             because
             thus
             necessary
             to
             the
             
               act
               it self
            
             :
             But
             not
             that
             any
             Idea
             of
             our
             
               own
               Intellection
            
             ,
             or
             any
             of
             
               all
               the
               things
            
             fore-instanced
             ,
             was
             received
             through
             the
             senses
             .
          
        
         
           
           
             OBJECTION
             X.
             
          
           
             
               THat
               which
               things
               corporeal
               work
               upon
               ,
               is
               corporeal
               :
               for
               it
               cannot
               be
               conceived
               how
               bodies
               own
               work
               upon
               that
               which
               hath
               no
               body
               :
               But
               things
               corporeal
               work
               upon
               the
               soul
               :
            
             Ergo
             ,
             
               it
               is
               it self
               corporeal
            
             .
          
           
             Answ
             .
             1.
             
             I
             largely
             before
             shewed
             ,
             that
             our
             uncertainty
             of
             the
             just
             consistence
             of
             Metaphysical
             matter
             ,
             or
             
               incorporeal
               substance
            
             ,
             doth
             make
             all
             such
             arguings
             to
             sound
             like
             dreams
             .
          
           
             2.
             
             I
             have
             shewed
             ,
             that
             
               spiritual
               powers
            
             receive
             not
             impressions
             as
             
               dull
               matter
            
             doth
             ,
             by
             a
             meer
             
               passive
               power
            
             :
             but
             by
             an
             activity
             and
             outgoing
             ,
             it
             worketh
             indeed
             upon
             that
             which
             it
             receiveth
             ,
             much
             more
             than
             any
             such
             matter
             can
             be
             said
             to
             work
             on
             it
             :
             nay
             ,
             matter
             doth
             not
             properly
             work
             upon
             it
             at
             all
             ,
             but
             only
             afford
             it
             matter
             to
             work
             upon
             ,
             and
             occasion
             to
             exercise
             its
             active
             power
             .
             As
             the
             stone
             or
             tree
             doth
             not
             work
             upon
             the
             sight
             ,
             but
             the
             sight
             by
             the
             help
             of
             light
             doth
             work
             upon
             it
             .
             As
             the
             eye
             can
             see
             a
             dung-hill
             ,
             and
             yet
             be
             of
             a
             nobler
             kind
             ,
             and
             God
             and
             Angels
             can
             know
             beasts
             and
             worms
             ,
             and
             yet
             be
             incorporeal
             .
             So
             man
             can
             know
             things
             inanimate
             ,
             and
             yet
             be
             animate
             ;
             and
             things
             insensible
             ,
             and
             yet
             be
             sensible
             ;
             and
             things
             irrational
             ,
             and
             yet
             be
             rational
             ;
             and
             things
             corporeal
             ,
             and
             yet
             be
             incorporeal
             .
             And
             this
             by
             the
             activity
             and
             extent
             of
             its
             power
             ,
             and
             not
             by
             any
             passive
             debasing
             defectiveness
             at
             all
             .
          
        
         
           
             OBJECTION
             X●
             .
          
           
             
               THat
               is
               not
               incorporeal
            
             ,
             
             
               which
               neither
               knoweth
               it self
               to
               be
               incorporeal
               ,
               nor
               hath
               any
               notion
               but
               negative
               of
               an
               incorporeal
               being
               :
               But
               such
               is
               man's
               soul
               .
            
          
           
             Answ
             .
             1.
             
             If
             the
             soul
             know
             not
             it self
             to
             be
             an
             
               immortal
               spirit
            
             ,
             what
             maketh
             almost
             all
             the
             world
             to
             judge
             so
             of
             themselves
             ?
             insomuch
             that
             those
             men
             that
             under
             pretence
             of
             Philosophy
             deny
             it
             ,
             are
             fain
             to
             study
             very
             hard
             ,
             and
             take
             many
             years
             pains
             to
             blot
             out
             this
             light
             of
             nature
             from
             their
             
             minds
             ;
             because
             they
             cannot
             be
             ignorant
             of
             it
             at
             easie
             rates
             :
             The
             understanding
             will
             not
             lose
             its
             natural
             light
             ,
             nor
             suffer
             such
             verities
             to
             be
             obliterated
             ,
             but
             by
             a
             great
             deal
             of
             industry
             ,
             and
             by
             the
             engines
             of
             abundance
             of
             false
             notions
             ,
             which
             are
             sought
             after
             to
             that
             use
             .
             As
             Cicero
             saith
             of
             the
             
               Epicureans
               ,
               They
               learn
               those
               things
               ,
               quae
               cum
               praeclare
               didicerunt
               nihil
               sciant
               .
            
             (
             Piso
             de
             fin
             .
             5.
             p.
             204.
             )
             They
             learn
             diligently
             to
             unlearn
             the
             truth
             ,
             that
             when
             they
             have
             learn'd
             much
             ,
             they
             may
             know
             little
             .
          
           
             2.
             
             Hath
             man
             no
             notion
             but
             Negative
             ,
             of
             an
             
               incorporeal
               being
            
             .
             I
             shewed
             you
             before
             why
             the
             notion
             of
             materiality
             should
             not
             be
             here
             used
             for
             a
             cheat
             or
             blind
             .
             But
             look
             back
             on
             what
             I
             said
             even
             now
             ,
             and
             you
             will
             see
             that
             as
             Cartes
             truly
             saith
             ,
             we
             have
             not
             only
             
               positive
               conceptions
            
             of
             a
             mind
             ,
             but
             the
             first
             ,
             the
             clearest
             ,
             and
             the
             surest
             conceptions
             of
             it
             ,
             in
             the
             measure
             that
             is
             fit
             for
             our
             present
             state
             .
          
           
             Quest
             .
             1.
             
             
               Have
               you
               not
               a
            
             positive
             conception
             
               of
               Intellection
               and
               Volition
            
             ?
             If
             not
             ,
             you
             are
             unfit
             for
             any
             controversies
             about
             them
             ,
             and
             cannot
             own
             your
             own
             humanity
             .
          
           
             Quest
             .
             2.
             
             
               Have
               you
               not
               a
            
             clearer
             perception
             ,
             
               that
               you
            
             think
             ,
             and
             know
             or
             reason
             (
             either
             right
             or
             wrong
             )
             
               than
               you
               have
               what
               that
               thing
               is
               that
               you
            
             think
             or
             reason
             about
             ?
          
           
             Quest
             .
             3.
             
             
               Have
               you
               not
               a
            
             sure
             and
             positive
             conception
             ,
             that
             omnis
             actus
             est
             
               alicujus
               actus
               ,
               &
               quod
               nihil
               ,
               nihil
               agit
               ?
               and
               therefore
               that
               you
               are
               an
            
             intelligent
             volitive
             being
             .
          
           
             Quest
             .
             4.
             
             
               Have
               you
               not
               a
            
             positive
             sure
             conception
             ,
             that
             quicquid
             agit
             agere
             potest
             ,
             
               and
               that
               nothing
               doth
               that
               which
               it
            
             cannot
             
               do
               ;
               and
               therefore
               that
               your
            
             souls
             are
             beings
             
               potentiated
               for
            
             Intellection
             ,
             Volition
             and
             Execution
             ?
          
           
             
             Quest
             .
             5.
             
             
               Have
               you
               not
               a
            
             positive
             sure
             conception
             ,
             
               that
               you
               have
               a
            
             natural
             inclination
             to
             these
             acts
             ,
             
               and
               a
            
             pleasure
             in
             them
             ,
             
               and
               that
               they
               are
            
             natural
             and
             perfective
             
               to
               you
               ?
               and
               consequently
               that
               your
            
             souls
             are
             beings
             ,
             
               that
               have
               not
               only
               a
            
             power
             ,
             
               but
               a
            
             vis
             &
             inclinatio
             naturalis
             ,
             
               or
               a
            
             power
             
               that
               is
            
             natural
             ,
             and
             active
             ,
             and
             inclined
             
               to
               these
            
             particular
             actings
             .
          
           
             Quest
             .
             6.
             
             
               Have
               you
               not
               a
            
             positive
             sure
             conception
             ,
             
               that
               the
            
             end
             and
             highest
             objects
             
               of
               these
            
             acts
             and
             inclinations
             ,
             
               are
               things
               above
               sense
            
             ,
             viz.
             your selves
             or
             minds
             
               in
               the
               first
               place
               ,
               and
               then
               the
            
             things
             above
             you
             ,
             the
             first
             Being
             ,
             Cause
             ,
             and
             Mover
             
               of
               all
               ;
               the
            
             infinite
             Power
             ,
             Wisdom
             and
             Goodness
             ,
             
               who
               
               is
               your
            
             Maker
             
               and
               your
            
             End
             ?
             
               If
               you
               find
               no
               such
               thing
               ,
            
             The
             Lord
             have
             mercy
             on
             you
             ,
             
               for
               every
               honest
               man
               may
               find
               it
               .
            
          
           
             Quest
             .
             7.
             
             
               Have
               you
               not
               a
            
             positive
             sure
             conception
             ,
             
               that
               such
               as
               the
            
             Operations
             
               are
               which
               flow
               from
               the
            
             essential
             powers
             or
             faculties
             ,
             
               such
               in
            
             nobility
             ,
             and
             excellency
             ,
             and
             nature
             
               is
               the
            
             substance
             
               thus
               potentiated
               and
               acting
            
             .
          
           
             All
             these
             are
             clear
             ,
             undeniable
             ,
             positive
             conceptions
             of
             the
             soul
             ;
             which
             set
             together
             are
             thus
             much
             ,
             that
             
               [
               The
               Mind
               or
               Soul
               of
               man
               is
               a
               noble
               Essence
               ,
               above
               the
               reach
               and
               nature
               of
               sense
               ,
               naturally
               potentiated
               and
               inclined
               ,
               as
               an
               active
               being
               ,
               to
               intellection
               ,
               volition
               ,
               and
               seeking
               after
               things
               celestial
               and
               everlasting
               ,
               especially
               God
               himself
               ,
               his
               ultimate
               end
               .
               ]
            
             All
             this
             is
             
               positive
               ,
               clear
            
             and
             sure
             .
             And
             you
             would
             think
             this
             enough
             ,
             1.
             
             If
             you
             did
             consider
             what
             
               Lud.
               Vives
            
             saith
             ,
             that
             
               God
               hath
               given
               man
               a
               soul
               to
               use
               ,
               rather
               than
            
             accurately
             
               to
               know
            
             ;
             or
             to
             know
             so
             far
             as
             is
             necessary
             to
             use
             .
             As
             your
             child
             may
             have
             the
             use
             of
             his
             knife
             ,
             or
             clock
             ,
             or
             watch
             ,
             or
             cloaths
             ,
             without
             knowing
             what
             metall
             they
             are
             made
             of
             ,
             or
             how
             to
             compose
             and
             make
             the
             like
             ,
             as
             long
             as
             he
             can
             but
             do
             that
             with
             them
             which
             is
             necessary
             to
             their
             use
             .
             Often
             saith
             
               Seneca
               ,
               Necessaria
               ignoramus
               ,
               quia
               superflua
               didicimus
               .
            
             2.
             
             If
             your
             minds
             were
             not
             by
             sense
             deluded
             and
             captivated
             to
             such
             fixed
             idea's
             of
             things
             corporeal
             and
             gross
             ,
             as
             to
             over-look
             all
             other
             beings
             ,
             and
             measure
             all
             substance
             by
             such
             gross
             idea's
             .
             3.
             
             If
             you
             well
             considered
             ,
             that
             you
             know
             in
             any
             respect
             little
             more
             of
             things
             corporeal
             ,
             and
             in
             some
             respects
             much
             less
             .
             Let
             us
             see
             wherein
             it
             is
             that
             you
             know
             more
             :
             either
             as
             to
             the
             sensible
             or
             insensible
             parts
             of
             such
             beings
             .
             As
             for
             the
             substances
             as
             such
             ,
             you
             confess
             they
             are
             but
             
               per
               accidens
            
             ,
             the
             objects
             of
             sense
             ,
             and
             that
             as
             stripped
             of
             their
             accidents
             you
             have
             no
             positive
             true
             conception
             of
             them
             .
             And
             as
             for
             the
             accidents
             ,
             you
             are
             no
             whit
             agreed
             either
             
               what
               they
               are
            
             ,
             or
             
               how
               many
            
             .
             Of
             all
             things
             you
             are
             most
             unanimous
             in
             that
             of
             
               Quantity
               ,
               moles
            
             ,
             or
             extensions
             ;
             but
             what
             a
             poor
             kind
             of
             knowledge
             is
             it
             ,
             to
             know
             that
             this
             or
             that
             is
             quantum
             ,
             and
             not
             to
             know
             
               what
               it
               is
            
             that
             is
             quantum
             .
             What
             light
             ,
             colour
             ,
             sapor
             ,
             odor
             are
             ,
             and
             what
             all
             the
             senses
             that
             perceive
             them
             ,
             you
             are
             as
             much
             disagreed
             as
             if
             this
             age
             had
             been
             the
             first
             that
             had
             debated
             it
             .
             The
             same
             I
             may
             say
             both
             of
             Qualities
             in
             general
             ,
             and
             of
             all
             other
             in
             particular
             ,
             except
             figure
             ,
             which
             
             properly
             belongeth
             not
             to
             the
             predicament
             .
             Of
             all
             the
             rest
             there
             is
             the
             like
             disagreement
             ;
             even
             time
             and
             place
             ,
             which
             truly
             are
             nothing
             but
             
               entia
               rationis
            
             ,
             are
             debased
             by
             you
             in
             the
             first
             place
             ,
             and
             are
             two
             of
             Gassendus
             his
             four
             predicaments
             .
             About
             the
             number
             either
             of
             principles
             or
             elements
             ,
             there
             is
             no
             agreement
             ;
             no
             nor
             what
             any
             one
             of
             the
             elements
             are
             :
             Who
             hath
             told
             us
             what
             is
             the
             form
             of
             earth
             ,
             or
             water
             ,
             or
             air
             ,
             or
             described
             them
             otherwise
             than
             by
             their
             qualities
             ?
             And
             then
             differ
             you
             as
             much
             about
             those
             qualities
             .
             Who
             hath
             told
             us
             any
             thing
             of
             the
             
               naked
               matter
            
             or
             form
             of
             fire
             (
             such
             as
             the
             Sun
             and
             Luminaries
             are
             )
             ?
             any
             otherwise
             than
             by
             its
             acts
             ,
             and
             powers
             or
             vertues
             of
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             as
             we
             describe
             to
             you
             the
             soul
             of
             man.
             And
             if
             you
             go
             to
             the
             invisible
             part
             of
             matter
             ,
             it
             would
             make
             a
             man
             rather
             sick
             than
             wise
             ,
             to
             read
             men
             
               provincias
               dare
               atomis
            
             ,
             as
             Cicero
             speaketh
             ;
             and
             to
             think
             with
             what
             bold
             unreasonable
             fiction
             they
             
               number
               them
            
             ,
             as
             shaped
             and
             figured
             ;
             and
             figure
             and
             shape
             them
             to
             the
             uses
             which
             they
             have
             feigned
             for
             them
             ,
             and
             then
             use
             them
             and
             conduct
             them
             ,
             and
             vary
             their
             motions
             ,
             as
             confidently
             and
             seriously
             ,
             as
             if
             they
             had
             given
             us
             any
             proof
             of
             any
             of
             this
             ,
             and
             indeed
             expected
             to
             be
             believed
             .
             Nay
             ,
             we
             must
             know
             how
             the
             corners
             of
             atoms
             (
             pardon
             the
             contradiction
             )
             came
             to
             be
             filed
             or
             worn
             off
             by
             motion
             ,
             and
             so
             reduced
             to
             greater
             subtilty
             .
             And
             Gassendus
             ,
             after
             all
             the
             fabrick
             which
             he
             buildeth
             upon
             atoms
             ,
             saith
             ,
             
               [
               That
               atoms
               have
               not
               of
               themselves
               a
               moving
               force
               ,
               but
               from
               God's
               first
               motion
               .
               §
               .
            
             1.
             c.
             8.
             p.
             280.
             
             
               Non
               quod
               Deo
               necesse
               fuerit
               creare
               seorsim
               atomos
               ,
               quas
               deinceps
               in
               partes
               grandiores
               ,
               grandioresque
               ex
               his
               ,
               mundus
               constaret
               ,
               compingerit
               ;
               sed
               quod
               creans
               materiae
               massam
               ,
               in
               corpuscula
               exolubilem
               ,
               atque
               adeo
               ex
               corpusculis
               tanquam
               minimis
               extremisque
               particulis
               compositam
               ,
               concreasse
               illi
               ipsa
               corpuscula
               censentur
               .
            
             ib.
             So
             that
             they
             know
             not
             indeed
             whether
             God
             created
             matter
             first
             in
             atoms
             disjunct
             ,
             or
             in
             more
             large
             and
             bulky
             parts
             :
             and
             so
             whether
             motion
             did
             
               divide
               grosser
            
             and
             
               greater
               parts
            
             into
             atoms
             ,
             or
             whether
             it
             coagulated
             atoms
             into
             greater
             bodies
             .
             But
             the
             sum
             is
             ,
             that
             they
             only
             affirm
             ,
             that
             what
             ever
             bodies
             God
             made
             ,
             they
             are
             divisible
             into
             atoms
             ,
             that
             is
             ,
             into
             parts
             by
             man
             indivisible
             .
             A
             great
             mystery
             sure
             ,
             that
             the
             whole
             is
             divisible
             into
             smaller
             parts
             !
             And
             what
             the
             nearer
             is
             any
             man
             by
             this
             ,
             for
             the
             
             discerning
             of
             any
             of
             their
             wild
             hypotheses
             ?
             In
             a
             word
             ,
             God
             hath
             given
             man
             knowledge
             for
             his
             benefit
             and
             use
             ,
             to
             the
             ends
             of
             his
             being
             and
             life
             :
             and
             so
             far
             as
             we
             have
             use
             for
             it
             we
             may
             know
             all
             things
             about
             us
             ;
             but
             to
             humour
             our
             wanton
             fancies
             he
             is
             not
             obliged
             .
             And
             because
             we
             have
             more
             use
             for
             the
             faculties
             of
             our
             souls
             ,
             than
             for
             fire
             and
             water
             ,
             or
             any
             outward
             thing
             ,
             he
             hath
             given
             us
             the
             first
             and
             surest
             knowledge
             of
             them
             ;
             whatsoever
             self-contradicting
             Somatists
             say
             ,
             to
             depress
             this
             knowledge
             ,
             and
             advance
             that
             knowledge
             of
             Bodies
             ,
             which
             their
             own
             disagreements
             do
             confute
             .
             Sure
             I
             am
             ,
             if
             that
             be
             a
             probable
             opinion
             which
             hath
             divers
             learned
             men
             for
             it
             ,
             almost
             all
             things
             are
             probable
             in
             Philosophy
             :
             and
             if
             that
             be
             improbable
             which
             hath
             multitudes
             of
             learned
             men
             against
             it
             ,
             almost
             all
             things
             are
             improbable
             .
          
        
         
           
             OBJECTION
             XII
             .
          
           
             
               THat
               which
               is
               generated
               is
               corruptible
               :
               but
               the
               soul
               is
               generated
            
             :
             Ergo
             ,
             &c.
             —
          
           
             Answ
             .
             1.
             
             If
             by
             
               [
               corruptible
            
             ]
             you
             mean
             that
             which
             hath
             
               [
               à
               posse
               perire
            
             ]
             or
             a
             certainty
             of
             perishing
             ,
             if
             God
             uphold
             it
             not
             ,
             I
             grant
             it
             of
             the
             whole
             Creation
             .
             But
             if
             you
             mean
             that
             which
             in
             
               its
               nature
            
             is
             so
             fitted
             to
             
               dissolution
               ,
               perishing
            
             or
             decay
             ,
             as
             that
             God
             seemeth
             to
             intend
             it
             to
             such
             an
             end
             ;
             or
             must
             
               miraculously
               preserve
            
             it
             ,
             or
             else
             it
             will
             perish
             ;
             or
             that
             which
             
               eventually
               will
               perish
            
             ,
             then
             we
             must
             not
             so
             easily
             dismiss
             you
             .
          
           
             2.
             
             The
             word
             
               [
               generated
            
             ]
             is
             of
             so
             great
             ambiguity
             ,
             and
             generation
             it self
             a
             thing
             so
             little
             understood
             by
             mortals
             ,
             that
             this
             reason
             doth
             but
             carry
             the
             controversie
             into
             the
             dark
             ,
             and
             argue
             
               ab
               obscuriore
               &
               minùs
               noto
            
             ;
             which
             is
             the
             way
             of
             a
             wrangler
             ,
             and
             not
             of
             one
             that
             would
             reveal
             the
             truth
             .
             Either
             generation
             is
             the
             production
             of
             some
             new
             substance
             ,
             not
             existent
             before
             so
             much
             as
             in
             its
             matter
             ;
             or
             it
             is
             only
             the
             composition
             of
             pre-existent
             substances
             .
             If
             it
             be
             the
             later
             ,
             then
             you
             may
             prove
             the
             possibility
             and
             probability
             of
             the
             dissolution
             of
             the
             frame
             ,
             and
             separation
             of
             those
             several
             substances
             .
             But
             you
             will
             confess
             your selves
             ,
             that
             each
             part
             retaineth
             
             its
             proper
             nature
             still
             ;
             and
             that
             if
             one
             were
             a
             more
             noble
             and
             active
             element
             than
             the
             rest
             ,
             it
             is
             not
             annihilated
             ,
             but
             remaineth
             so
             still
             without
             debasement
             .
             Therefore
             if
             their
             opinion
             were
             true
             ,
             who
             hold
             the
             pre-existence
             of
             that
             purest
             part
             of
             man
             which
             we
             call
             his
             soul
             ,
             (
             either
             in
             a
             common
             element
             ,
             or
             individuate
             )
             no
             reason
             can
             think
             that
             the
             dissolution
             doth
             any
             more
             than
             separate
             the
             parts
             of
             man
             ,
             and
             return
             that
             soul
             to
             its
             pre-existent
             state
             ;
             where
             still
             it
             will
             be
             as
             noble
             a
             creature
             as
             it
             was
             here
             .
          
           
             But
             if
             Generation
             do
             produce
             a
             
               substance
               de
               novo
            
             ,
             which
             did
             no
             way
             pre-exist
             ,
             then
             it
             is
             either
             a
             
               corporeal
               substance
            
             ,
             or
             a
             spiritual
             or
             incorporeal
             :
             which
             soever
             it
             be
             ,
             can
             you
             give
             any
             reason
             
               why
               this
               should
               perish
            
             at
             the
             dissolution
             ,
             any
             more
             than
             if
             it
             had
             pre-existed
             ?
             If
             the
             nature
             of
             it
             be
             the
             same
             ,
             why
             should
             not
             the
             duration
             be
             the
             same
             ?
             one
             of
             the
             two
             you
             will
             confess
             it
             ,
             either
             a
             
               corporeal
               substance
            
             or
             an
             incorporeal
             ,
             if
             it
             be
             at
             all
             a
             substance
             :
             and
             you
             confess
             that
             no
             substance
             is
             annihilated
             ,
             or
             perisheth
             ,
             otherwise
             than
             by
             dissolution
             of
             parts
             .
             If
             the
             reason
             of
             your
             major
             be
             ,
             because
             the
             thing
             generated
             hath
             a
             beginning
             ,
             and
             did
             
               oriri
               de
               novo
            
             ,
             so
             did
             all
             matter
             and
             substances
             that
             be
             created
             .
             Or
             if
             you
             suppose
             them
             all
             from
             eternity
             ,
             yet
             do
             but
             suppose
             them
             to
             be
             created
             and
             have
             had
             a
             beginning
             ,
             and
             yet
             to
             be
             the
             same
             as
             
               if
               they
               had
               been
               eternal
            
             ,
             and
             you
             will
             see
             that
             there
             will
             be
             the
             same
             reason
             to
             prove
             their
             continuance
             ,
             as
             long
             as
             their
             nature
             and
             their
             dependance
             on
             God
             are
             both
             the
             same
             .
          
           
             But
             it
             may
             be
             you
             will
             form
             your
             objection
             better
             ,
             and
             say
             ,
             that
             
               Generation
               produceth
               no
               new
               substance
               ,
               but
               only
               a
               composition
               ,
               order
               and
               temperament
               of
               pre-existent
               substances
               :
               But
               souls
               are
               generated
               :
            
             Ergo
             ,
             
               They
               are
               no
               substances
               ,
               but
               the
               order
               or
               temperament
               of
               pre-existent
               substances
               .
            
          
           
             Answ
             .
             I
             never
             saw
             any
             thing
             like
             a
             cogent
             proof
             of
             the
             major
             :
             and
             most
             Christians
             think
             you
             can
             never
             prove
             the
             minor
             .
          
           
             A
             substance
             may
             be
             called
             new
             ,
             either
             because
             it
             is
             made
             of
             nothing
             ,
             as
             in
             creation
             ,
             or
             because
             it
             ariseth
             to
             its
             natural
             state
             of
             perfection
             
               ex
               semine
               vel
               natura
               foecunda
            
             ,
             where
             it
             was
             only
             virtually
             and
             seminally
             before
             .
          
           
             Before
             you
             can
             prove
             your
             major
             even
             in
             the
             first
             sense
             ,
             you
             must
             be
             better
             acquainted
             with
             the
             nature
             of
             God
             ,
             and
             
             of
             Spirits
             ,
             and
             of
             Generation
             ,
             than
             you
             are
             :
             I
             cannot
             imagine
             what
             shew
             of
             proof
             you
             can
             bring
             to
             prove
             ,
             that
             universally
             no
             generation
             causeth
             a
             substance
             totally
             new
             ,
             unless
             you
             will
             go
             to
             Scripture
             ,
             (
             which
             you
             believe
             not
             )
             and
             plead
             from
             Genes
             .
             1.
             that
             
               God
               then
               ended
               all
               his
               works
               ,
               and
               therefore
               doth
               create
               no
               more
               .
            
             But
             ,
             1.
             
             He
             may
             cause
             them
             totally
             
               de
               novo
            
             ,
             without
             such
             a
             creation
             as
             is
             there
             spoken
             of
             :
             for
             he
             may
             by
             a
             stablished
             Law
             of
             Nature
             adjoyn
             his
             producing
             influx
             to
             the
             act
             of
             a
             creature
             ,
             (
             ordinarily
             )
             and
             so
             difference
             it
             from
             that
             proper
             creation
             .
             2.
             
             No
             man
             can
             prove
             that
             God
             hath
             there
             said
             one
             word
             to
             assure
             us
             ,
             that
             he
             will
             never
             create
             any
             thing
             hereafter
             .
             Cannot
             a
             workman
             look
             on
             his
             house
             ,
             and
             see
             that
             it
             is
             well
             done
             ,
             and
             say
             ,
             I
             have
             finished
             it
             ,
             without
             obliging
             him
             never
             to
             build
             another
             ,
             nor
             to
             make
             any
             reparations
             of
             that
             as
             there
             is
             cause
             ?
             May
             not
             God
             create
             a
             new
             Heaven
             and
             Earth
             ?
             may
             he
             not
             create
             a
             new
             Star
             ,
             or
             a
             new
             Plant
             or
             Animal
             ,
             if
             he
             please
             ,
             without
             the
             breaking
             of
             any
             word
             that
             he
             hath
             spoken
             ?
             For
             my
             part
             ,
             I
             never
             saw
             a
             word
             which
             I
             could
             discern
             to
             have
             any
             such
             signification
             or
             importance
             .
             The
             argument
             from
             Genes
             .
             1.
             is
             no
             better
             than
             theirs
             ,
             who
             from
             Christ's
             
               consummatum
               est
            
             do
             gather
             ,
             that
             his
             death
             and
             burial
             which
             followed
             that
             word
             ,
             were
             no
             part
             of
             his
             satisfactory
             meritorious
             humiliation
             .
          
           
             On
             the
             contrary
             ,
             there
             have
             been
             both
             Philosophers
             and
             Divines
             ,
             who
             have
             thought
             ,
             that
             God
             doth
             
               in
               omni
               instanti
            
             ,
             properly
             create
             all
             things
             which
             he
             is
             said
             to
             conserve
             :
             of
             whom
             the
             one
             part
             do
             mean
             only
             ,
             that
             the
             being
             of
             the
             creatures
             is
             as
             dependant
             on
             his
             continual
             causation
             ,
             as
             the
             life
             of
             the
             branches
             is
             on
             the
             tree
             :
             but
             that
             the
             
               same
               substance
               is
               continued
            
             ,
             and
             not
             
               another
               daily
               made
            
             .
             But
             there
             are
             others
             who
             think
             ,
             that
             all
             creatures
             who
             are
             
               in
               fluxu
               continuo
            
             ,
             not
             
               per
               locomotum
            
             ,
             but
             
               ab
               entitate
               ad
               nihilum
            
             ,
             and
             that
             they
             are
             all
             but
             a
             continual
             emanation
             from
             God
             ,
             which
             as
             it
             passeth
             from
             him
             tendeth
             to
             nothing
             ,
             and
             new
             emanations
             do
             still
             make
             such
             a
             supply
             ,
             as
             that
             the
             things
             may
             be
             called
             the
             same
             ;
             as
             a
             River
             ,
             whose
             waters
             pass
             in
             the
             same
             Channel
             .
             As
             they
             think
             the
             beams
             or
             light
             of
             the
             Sun
             doth
             
               in
               omni
               instanti
               oriri
               &
               festinare
               ad
               nihilum
               ,
            
             the
             stream
             being
             still
             supplied
             with
             new
             emanations
             .
             Were
             it
             not
             for
             the
             overthrow
             
             throw
             of
             individuation
             ,
             personality
             ,
             rewards
             and
             punishments
             that
             hence
             seemeth
             to
             follow
             ,
             this
             opinion
             would
             seem
             more
             plausible
             than
             theirs
             ,
             who
             groundlesly
             prohibit
             God
             from
             causing
             any
             more
             new
             beings
             .
          
           
             But
             though
             ,
             no
             doubt
             ,
             there
             is
             unto
             all
             beings
             ,
             a
             continual
             emanation
             or
             influx
             from
             God
             ,
             which
             is
             a
             continued
             causation
             ,
             it
             may
             be
             either
             conservative
             of
             the
             being
             first
             caused
             ,
             or
             else
             restorative
             of
             a
             being
             continually
             in
             decay
             ,
             as
             he
             please
             :
             for
             both
             ways
             are
             possible
             to
             him
             ,
             as
             implying
             no
             contradiction
             ;
             though
             both
             cannot
             be
             about
             
               one
               and
               the
               same
            
             being
             ,
             in
             the
             same
             respect
             ,
             and
             at
             the
             same
             time
             .
             And
             our
             
               sense
               and
               reason
            
             tell
             us
             ,
             that
             the
             conservative
             influx
             is
             his
             usual
             way
             .
          
           
             2.
             
             But
             it
             is
             commonly
             ,
             and
             not
             without
             reason
             ,
             supposed
             ,
             that
             generation
             produceth
             things
             
               de
               novo
            
             in
             another
             sense
             :
             not
             absolutely
             ,
             as
             creation
             doth
             ;
             but
             
               secundum
               quid
            
             ,
             by
             exalting
             the
             
               seminal
               virtue
               into
               act
            
             ,
             and
             into
             perfection
             .
             New
             individuals
             are
             not
             made
             of
             
               new
               matter
            
             now
             created
             ;
             but
             the
             corporeal
             part
             is
             only
             pre-existent
             matter
             ,
             
               ordered
               ,
               compounded
            
             and
             contempered
             :
             and
             the
             
               incorporeal
               part
            
             is
             ,
             both
             
               quoad
               materiam
               suam
               metaphysicam
               ,
               &
               formam
               vel
               naturam
               specificam
               ,
            
             the
             exaltation
             and
             expurgency
             of
             that
             into
             
               full
               and
               perfect
               existence
            
             ,
             which
             did
             before
             exist
             
               in
               semine
               virtuoso
            
             .
          
           
             When
             God
             had
             newly
             created
             the
             first
             man
             and
             woman
             ,
             he
             created
             in
             them
             a
             propagating
             virtue
             and
             fecundity
             :
             this
             was
             ,
             as
             it
             were
             ,
             
               semen
               seminis
            
             :
             by
             this
             they
             do
             first
             
               generare
               semen
               separabile
            
             :
             which
             
               suppositis
               supponendis
            
             ,
             hath
             a
             fecundity
             fit
             to
             produce
             a
             new
             
               suppositum
               vel
               personam
            
             ;
             and
             may
             be
             called
             a
             
               person
               seminally
            
             or
             virtually
             ,
             but
             not
             
               actually
               ,
               formally
            
             and
             properly
             :
             and
             so
             this
             person
             hath
             power
             to
             produce
             another
             ,
             and
             that
             another
             in
             the
             same
             way
             .
             And
             note
             ,
             that
             the
             same
             
               creating
               word
            
             ,
             which
             said
             ,
             
               Let
               there
               be
               light
            
             ;
             and
             ,
             
               Let
               us
               make
               man
            
             ;
             did
             say
             also
             to
             man
             ,
             as
             well
             as
             to
             other
             creatures
             ,
             
               Increase
               and
               multiply
            
             :
             not
             ,
             [
             
               create
               new
               souls
            
             or
             bodies
             ]
             but
             by
             generation
             ,
             
               [
               Increase
               and
               multiply
            
             ]
             which
             is
             the
             bringing
             of
             many
             persons
             out
             of
             two
             ,
             and
             so
             on
             ,
             as
             out
             of
             a
             
               seminal
               pre-existence
            
             or
             virtual
             ,
             into
             
               actual
               formal
               existence
            
             .
          
           
             He
             knoweth
             not
             the
             mysteriousness
             of
             this
             wonderful
             work
             of
             God
             ,
             nor
             the
             ignorance
             of
             mankind
             ,
             who
             knoweth
             not
             that
             all
             generation
             of
             
               man
               ,
               bruits
            
             or
             plants
             ,
             hath
             much
             
             that
             is
             to
             us
             unsearchable
             .
             And
             they
             that
             think
             it
             a
             dishonour
             to
             a
             Philosopher
             ,
             not
             to
             undertake
             or
             pretend
             to
             render
             the
             just
             causes
             of
             this
             and
             all
             other
             the
             Phaenomena
             in
             nature
             ,
             do
             but
             say
             ,
             
               I
               will
               hide
               the
               dishonour
               of
               my
               ignorance
               by
               denying
               it
            
             ;
             that
             is
             ,
             by
             telling
             men
             that
             I
             am
             ignorant
             of
             my
             ignorance
             ,
             and
             by
             aggravating
             it
             by
             this
             increase
             ,
             and
             the
             addition
             of
             
               pride
               ,
               presumption
            
             and
             falsity
             .
          
           
             This
             much
             is
             certain
             ,
             1.
             
             That
             whatsoever
             distinct
             parts
             do
             constitute
             individuals
             ,
             which
             are
             themselves
             of
             several
             natures
             ,
             so
             many
             several
             natures
             in
             the
             world
             we
             may
             confidently
             assert
             ,
             though
             we
             understand
             not
             whether
             they
             all
             exist
             separatedly
             ,
             or
             are
             found
             only
             in
             conjunction
             with
             others
             .
          
           
             2.
             
             We
             certainly
             find
             in
             the
             world
             ,
             *
             1.
             
             An
             intelligent
             nature
             ;
             2.
             
             A
             sensitive
             nature
             ;
             3.
             
             A
             fiery
             ,
             active
             ,
             vegetative
             nature
             ;
             4.
             
             A
             passive
             matter
             ,
             which
             receiveth
             the
             influx
             of
             active
             natures
             ;
             which
             is
             distributed
             into
             air
             ,
             and
             water
             ,
             and
             earth
             .
          
           
             3.
             
             The
             most
             active
             nature
             is
             most
             communicative
             of
             it self
             ,
             in
             the
             way
             of
             its
             proper
             operations
             .
          
           
             4.
             
             We
             certainly
             perceive
             that
             the
             Sun
             and
             
               fiery
               nature
            
             are
             active
             upon
             the
             air
             ,
             water
             and
             earth
             ,
             which
             are
             the
             passive
             Elements
             .
             And
             by
             this
             activity
             in
             a
             threefold
             influx
             ,
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             do
             cause
             the
             sensible
             alterations
             which
             are
             made
             below
             ;
             and
             so
             that
             it
             is
             as
             a
             kind
             of
             life
             ,
             or
             general
             form
             ,
             or
             soul
             to
             the
             passive
             matter
             .
          
           
             5.
             
             We
             also
             find
             that
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             as
             such
             ,
             are
             all
             different
             
               totâ
               specie
            
             from
             sensation
             ;
             and
             therefore
             
               as
               such
            
             are
             not
             the
             adequate
             causes
             of
             it
             .
             And
             also
             that
             there
             is
             a
             sensitive
             nature
             in
             every
             animal
             ,
             besides
             the
             vegetative
             .
          
           
             6.
             
             Whether
             the
             vegetative
             nature
             be
             any
             other
             than
             the
             fiery
             or
             solar
             ,
             is
             to
             man
             uncertain
             .
             But
             it
             is
             most
             probable
             
             that
             it
             is
             the
             same
             nature
             ,
             though
             it
             always
             work
             not
             to
             actual
             vegetation
             ,
             for
             want
             of
             prepared
             matter
             .
             But
             that
             the
             Sun
             and
             fiery
             nature
             is
             
               eminenter
               vegetativè
            
             ,
             and
             therefore
             that
             vegetation
             is
             not
             above
             the
             nature
             of
             fire
             ,
             (
             or
             the
             Sun
             )
             and
             so
             may
             be
             an
             effect
             of
             it
             .
          
           
             7.
             
             In
             the
             production
             of
             vegetatives
             by
             generation
             it
             is
             evident
             ,
             that
             as
             the
             
               fiery
               active
               nature
            
             is
             the
             
               nearest
               cause
               efficient
            
             ,
             and
             the
             passive
             is
             the
             matter
             and
             recipient
             .
             So
             that
             this
             
               igneous
               nature
            
             generateth
             as
             in
             three
             distinguished
             subjects
             ,
             three
             several
             ways
             .
             1.
             
             As
             in
             
               Parentibus
               &
               semine
            
             ,
             into
             which
             God
             
               ab
               origine
            
             in
             the
             creation
             ,
             hath
             put
             not
             only
             a
             spark
             of
             
               the
               active
               virtucus
               fiery
               nature
            
             in
             general
             ,
             but
             also
             a
             certain
             
               special
               nature
            
             ,
             differencing
             one
             creature
             from
             another
             .
             2.
             
             The
             Sun
             and
             superiour
             globes
             of
             the
             fiery
             nature
             ,
             which
             cast
             a
             paternal
             ,
             though
             but
             universal
             influx
             ,
             upon
             the
             foresaid
             semen
             .
             3.
             
             The
             
               calor
               naturalis
               telluris
            
             ,
             which
             may
             be
             called
             ,
             as
             Dr.
             Gilbert
             and
             others
             do
             ,
             its
             soul
             or
             form
             ;
             which
             is
             to
             the
             seed
             as
             the
             
               anima
               matris
            
             is
             to
             the
             infant
             .
             And
             all
             these
             three
             ,
             the
             
               fiery
               nature
            
             of
             the
             semen
             ,
             of
             the
             Sun
             ,
             and
             of
             the
             
               calor
               naturalis
               telluris
            
             ,
             are
             generally
             the
             same
             :
             and
             by
             their
             agreeableness
             do
             meet
             in
             co-operation
             for
             generation
             .
          
           
             8.
             
             Herein
             all
             three
             as
             conjunct
             are
             the
             cause
             of
             Life
             ,
             as
             Life
             ,
             the
             Sun
             ,
             the
             seed
             ,
             and
             the
             
               calor
               telluris
            
             ,
             communicating
             conjunctly
             what
             in
             their
             natures
             they
             all
             contain
             :
             that
             is
             ,
             an
             active
             nature
             ,
             having
             a
             power
             by
             
               motion
               ,
               light
            
             and
             heat
             ,
             to
             cause
             vegetation
             and
             its
             conjunct
             effects
             .
             But
             the
             
               calor
               &
               motus
               solis
            
             ,
             and
             the
             
               calor
               telluris
            
             ,
             are
             but
             
               universal
               causes
            
             of
             life
             as
             life
             :
             but
             the
             
               virtus
               seminalis
            
             is
             both
             a
             cause
             of
             life
             
               in
               genere
            
             ,
             and
             a
             
               specifying
               cause
            
             of
             this
             or
             that
             sort
             of
             Plants
             
               in
               specie
            
             :
             the
             reason
             why
             
               e.
               g.
            
             an
             Oak
             ,
             an
             Elm
             ,
             a
             Rose-tree
             ,
             and
             every
             plant
             is
             what
             it
             is
             
               in
               specie
            
             ,
             being
             to
             be
             fetch'd
             from
             the
             
               seed
               alone
            
             ,
             and
             the
             Creator's
             will.
             
          
           
             9.
             
             Though
             the
             seed
             be
             the
             chief
             or
             
               only
               specifying
               cause
            
             ,
             (
             why
             this
             is
             Adeantum
             ,
             and
             that
             Betonica
             ,
             and
             that
             Calendula
             ,
             &c.
             )
             yet
             the
             Sun
             and
             Earth
             ,
             the
             
               universal
               causes
            
             ,
             do
             contribute
             much
             more
             to
             the
             life
             as
             life
             ,
             than
             the
             seed
             it self
             .
          
           
             10.
             
             This
             fiery
             ,
             or
             
               solar
               active
               nature
            
             ,
             is
             so
             pure
             ,
             and
             above
             the
             full
             knowledge
             of
             mortals
             ,
             that
             we
             have
             no
             certainty
             at
             all
             ,
             whether
             in
             all
             this
             
               generative
               influx
            
             ,
             it
             communicate
             to
             vegetatives
             from
             it self
             a
             
               pre-existent
               matter
            
             ,
             and
             so
             draw
             
             it
             back
             to
             it self
             again
             by
             circulation
             )
             or
             whether
             it
             do
             only
             by
             the
             substantial
             contact
             of
             its
             active
             streams
             ,
             cherish
             ,
             and
             actuate
             ,
             and
             perfect
             the
             substance
             which
             it
             findeth
             
               in
               semine
               &
               materiâ
               passivâ
            
             ;
             or
             whether
             
               per
               influxum
               virtutis
            
             ,
             it
             operate
             only
             by
             that
             which
             is
             commonly
             called
             Quality
             ,
             without
             any
             communication
             or
             contact
             of
             substance
             .
          
           
             11.
             
             In
             all
             this
             operation
             of
             the
             Solar
             or
             
               fiery
               nature
            
             in
             generation
             ,
             it
             is
             
               quid
               medium
            
             ,
             between
             the
             
               passive
               matter
            
             and
             the
             
               animal
               nature
            
             ,
             and
             is
             plainly
             an
             image
             of
             the
             
               animal
               nature
            
             and
             its
             operations
             :
             so
             like
             it
             ,
             that
             it
             hath
             tempted
             many
             to
             ascribe
             all
             animal
             operations
             only
             to
             the
             Solar
             or
             
               fiery
               nature
            
             ,
             and
             hath
             caused
             wise
             men
             to
             doubt
             whether
             this
             nature
             be
             to
             be
             numbred
             with
             things
             corporeal
             or
             incorporeal
             ;
             and
             to
             place
             it
             between
             both
             ,
             as
             participating
             in
             several
             respects
             of
             both
             .
          
           
             12.
             
             If
             the
             
               sensitive
               nature
            
             be
             really
             above
             ,
             or
             specifically
             different
             from
             the
             fiery
             ,
             we
             may
             ,
             in
             what
             is
             said
             ,
             conjecture
             much
             at
             the
             order
             of
             the
             generation
             of
             things
             sensitive
             ,
             viz.
             by
             a
             three-fold
             cause
             co-operating
             ,
             
               one
               specifying
            
             ,
             and
             
               two
               universal
               and
               cherishing
            
             .
             The
             specifying
             is
             the
             
               virtus
               seminalis
               maris
               &
               foeminae
            
             conjunct
             ,
             and
             of
             neither
             alone
             ,
             (
             the
             same
             God
             which
             bless'd
             the
             single
             seed
             of
             a
             plant
             with
             the
             gift
             of
             multiplication
             ,
             bless'd
             only
             the
             conjunct
             seeds
             of
             male
             and
             female
             animals
             with
             that
             gift
             :
             )
             The
             superiour
             universal
             cause
             is
             either
             some
             
               anima
               universalis
               ejusdem
               naturae
            
             ,
             or
             God
             immediately
             .
             By
             an
             
               Anima
               universalis
            
             I
             mean
             not
             an
             
               anima
               totius
               mundi
               ▪
            
             but
             of
             that
             
               superiour
               vortex
            
             or
             part
             which
             this
             earth
             belongs
             to
             .
             Either
             this
             is
             the
             Sun
             ,
             or
             some
             
               invisible
               soul
            
             .
             If
             it
             be
             the
             Sun
             ,
             it
             is
             not
             by
             its
             
               simple
               fiery
               nature
            
             before
             mentioned
             ;
             because
             sensation
             seemeth
             to
             be
             somewhat
             
               totâ
               specie
            
             ,
             different
             from
             
               motion
               ,
               light
            
             and
             heat
             :
             and
             then
             it
             must
             prove
             that
             the
             Sun
             is
             compound
             ,
             and
             hath
             a
             superiour
             form
             and
             nature
             ,
             which
             either
             formaliter
             or
             eminenter
             is
             sensitive
             ;
             and
             that
             
               by
               this
            
             it
             is
             that
             it
             animateth
             inferiour
             sensitives
             .
             But
             of
             this
             we
             mortals
             have
             no
             certainty
             :
             It
             seemeth
             very
             improbable
             ,
             that
             a
             worm
             or
             flie
             should
             have
             a
             nature
             superiour
             to
             any
             that
             the
             Sun
             hath
             :
             but
             probabilities
             are
             not
             certainties
             :
             there
             are
             things
             highest
             and
             things
             lowest
             in
             their
             several
             kinds
             .
             But
             remember
             ,
             that
             if
             it
             should
             be
             the
             Sun
             ,
             it
             is
             by
             that
             nature
             superiour
             to
             fire
             ,
             
             by
             which
             it
             doth
             it
             :
             The
             
               maternal
               universal
               Cause
            
             of
             the
             
               sensitive
               life
            
             is
             the
             Mother
             .
             Whether
             the
             spirits
             of
             a
             
               sensitive
               Creature
            
             have
             more
             in
             them
             than
             the
             spirits
             of
             a
             Plant
             ;
             and
             do
             more
             by
             nutrition
             ,
             than
             cause
             Vegetation
             ;
             whether
             they
             nourish
             
               sensitive
               Life
            
             as
             such
             ,
             is
             doubtfull
             :
             But
             if
             they
             do
             so
             ,
             they
             be
             but
             an
             universal
             and
             not
             a
             specifying
             Cause
             ;
             that
             is
             ,
             the
             Cause
             of
             Life
             as
             Life
             ,
             but
             not
             of
             the
             
               vita
               bovis
               ,
               equi
               ,
               canis
               ,
               felis
               ,
               aquilae
               ,
               qua
               talis
               .
            
             And
             therefore
             if
             the
             late-discovered
             trick
             of
             passing
             all
             the
             blood
             of
             one
             animal
             into
             another
             ,
             be
             prosecuted
             to
             the
             utmost
             tryal
             ,
             possibly
             it
             may
             do
             much
             to
             the
             advantage
             of
             Life
             and
             Sense
             as
             such
             ;
             but
             never
             to
             the
             alteration
             of
             the
             species
             ,
             to
             turn
             a
             Dog
             into
             a
             Swine
             ,
             or
             any
             other
             sort
             of
             Animal
             .
          
           
             13.
             
             Whether
             the
             sensitive
             nature
             be
             most
             refined-corporeal
             ,
             or
             totally
             incorporeal
             ,
             is
             past
             the
             reach
             of
             man
             to
             be
             assured
             of
             .
          
           
             14.
             
             The
             foresaid
             difficulty
             is
             greater
             here
             than
             in
             the
             Vegetative
             Generation
             ,
             viz.
             Whether
             in
             the
             multiplication
             of
             
               sensitive
               souls
            
             ,
             there
             be
             an
             addition
             of
             substance
             communicated
             from
             the
             Universal
             Causes
             ?
             or
             a
             greater
             quantity
             or
             degree
             of
             matter
             (
             physical
             or
             metaphysical
             )
             propagated
             and
             produced
             into
             existence
             by
             generation
             ,
             than
             there
             was
             before
             ?
             It
             seemeth
             hard
             to
             say
             ,
             that
             a
             pair
             of
             Animals
             in
             Noahs
             Ark
             ,
             had
             as
             much
             matter
             or
             substance
             in
             their
             souls
             as
             the
             millions
             since
             proceeding
             from
             them
             :
             But
             whether
             such
             souls
             have
             quantitive
             degrees
             ?
             or
             by
             what
             terms
             of
             gradation
             the
             souls
             of
             millions
             are
             distinct
             from
             one
             ?
             besides
             the
             number
             ?
             or
             whether
             God
             in
             the
             blessing
             of
             multiplication
             ,
             hath
             enabled
             them
             to
             increase
             the
             quantity
             of
             matter
             which
             shall
             serve
             for
             so
             many
             more
             forms
             ?
             are
             things
             which
             we
             cannot
             fully
             understand
             .
          
           
             15.
             
             In
             the
             like
             manner
             we
             may
             rise
             up
             ,
             and
             conceive
             of
             the
             Generation
             of
             Mankind
             .
             We
             are
             sure
             that
             he
             hath
             an
             
               intelligent
               nature
            
             ,
             much
             nobler
             than
             the
             sensitive
             .
             And
             we
             know
             that
             
               homo
               generat
               hominem
            
             :
             And
             we
             know
             that
             in
             his
             Generation
             there
             is
             an
             
               Vniversal
               Cause
            
             ,
             and
             a
             
               specifying
               Cause
            
             :
             (
             for
             though
             there
             be
             but
             one
             species
             of
             men
             ,
             yet
             there
             are
             more
             of
             Intelligences
             ;
             and
             that
             one
             may
             have
             an
             
               Vniversal
               Cause
            
             ,
             producing
             that
             and
             other
             effects
             ,
             and
             an
             Univocal
             special
             Cause
             .
             )
             We
             know
             that
             because
             he
             is
             Generated
             ,
             the
             
             
               specifying
               Cause
            
             ,
             is
             the
             fecundity
             or
             propagating
             power
             of
             the
             Parent
             ,
             generating
             a
             
               separable
               seed
            
             ,
             which
             seed
             (
             in
             conjunction
             as
             aforesaid
             ,
             
               &
               suppositis
               supponendis
            
             )
             is
             
               semen
               hominis
            
             ,
             and
             is
             
               man
               seminally
            
             and
             virtually
             ,
             but
             not
             actually
             :
             that
             is
             ,
             Hath
             both
             Passive
             and
             Active
             Power
             ,
             and
             virtue
             ,
             by
             reception
             of
             the
             influx
             of
             the
             
               universal
               Cause
            
             ,
             to
             become
             a
             man.
             The
             universal
             inferior
             or
             feminine
             Cause
             ,
             is
             the
             Mothers
             Body
             ,
             and
             Soul
             ,
             or
             the
             whole
             Mother
             ,
             in
             whom
             the
             Infant
             is
             generated
             and
             cherished
             .
             I
             call
             it
             Vniversal
             :
             For
             it
             is
             only
             the
             semen
             that
             specifieth
             :
             And
             therefore
             by
             a
             false
             or
             bruitish
             semen
             a
             woman
             may
             produce
             a
             Monster
             .
             The
             
               Vniversal
               Paternal
            
             Cause
             is
             certainly
             
               GOD
               ut
               prima
            
             ,
             and
             it
             is
             probable
             also
             
               ut
               sola
            
             :
             For
             he
             made
             Mans
             Soul
             at
             first
             by
             that
             immediate
             communication
             ,
             which
             is
             called
             
               Breathing
               it
               into
               him
            
             :
             And
             the
             Intellectual
             nature
             (
             though
             specified
             into
             Angels
             and
             Men
             )
             is
             the
             neerest
             to
             GOD
             that
             we
             have
             any
             knowledge
             of
             :
             And
             therefore
             Reason
             will
             not
             teach
             us
             to
             look
             to
             any
             intermediate
             universal
             or
             superiour
             Cause
             ;
             because
             there
             is
             no
             created
             
               superiour
               Nature
            
             to
             the
             Intellectual
             :
             And
             it
             's
             absurd
             to
             goe
             to
             the
             Inferior
             to
             be
             the
             Cause
             of
             the
             superior
             .
             If
             any
             will
             needs
             think
             ,
             that
             under
             God
             ,
             there
             is
             some
             
               Vniversal
               Intellect
            
             (
             not
             of
             the
             whole
             Universe
             ,
             for
             that
             's
             plainly
             improbable
             ,
             but
             of
             our
             Systeme
             or
             Vortex
             ,
             )
             they
             must
             take
             it
             to
             be
             some
             
               Angelical
               Intelligence
            
             ,
             as
             Aristotle
             ,
             or
             the
             Sun
             ,
             No
             man
             can
             prove
             either
             of
             these
             to
             have
             any
             such
             office
             .
             And
             for
             the
             Sun
             ,
             it
             is
             certain
             that
             it
             is
             not
             possible
             ,
             unless
             it self
             be
             an
             Intelligence
             :
             And
             though
             to
             humane
             Reason
             it
             seem
             very
             likely
             ,
             that
             so
             glorious
             a
             corporeal
             Nature
             as
             the
             Sun
             ,
             should
             not
             be
             destitute
             of
             as
             noble
             a
             form
             ,
             as
             a
             lump
             of
             Clay
             ,
             a
             humane
             body
             doth
             possess
             ,
             that
             so
             there
             may
             be
             a
             proportion
             in
             Gods
             works
             between
             the
             nobility
             of
             matter
             and
             form
             ;
             yet
             all
             this
             to
             man
             is
             utterly
             uncertain
             ;
             nor
             doth
             any
             man
             know
             whether
             the
             Luminaries
             are
             animated
             with
             either
             sentient
             or
             intelligent
             Souls
             ,
             or
             not
             .
             He
             that
             most
             confidently
             asserteth
             either
             ,
             and
             scorneth
             the
             Contradicter
             ,
             doth
             but
             tell
             you
             ,
             that
             he
             is
             ignorant
             of
             his
             ignorance
             .
             But
             if
             it
             should
             prove
             true
             ,
             as
             many
             of
             the
             Fathers
             thought
             ,
             and
             
               Mammertus
               ubi
               supra
            
             asserteth
             ,
             that
             Angels
             have
             fiery
             Bodies
             which
             they
             animate
             ,
             and
             so
             that
             the
             Sun
             is
             animated
             with
             an
             Intelligence
             ,
             it
             would
             
             not
             follow
             that
             as
             fiery
             or
             as
             sensitive
             ,
             but
             only
             as
             intellective
             ,
             it
             were
             a
             subordinate
             universal
             Cause
             of
             compleat
             
               humane
               Generations
            
             ,
             and
             that
             
               Sol
               &
               Homo
               generant
               hominem
            
             ;
             (
             save
             only
             
               quoad
               Corpus
            
             ,
             which
             is
             but
             
               secundum
               quid
            
             .
             )
             But
             that
             God
             is
             the
             
               Vniversal
               Cause
            
             is
             unquestionable
             ,
             whether
             there
             be
             any
             subordinate
             or
             not
             .
          
           
             16.
             
             And
             here
             it
             is
             no
             wonder
             if
             the
             doubts
             arise
             which
             were
             in
             the
             cases
             of
             the
             forementioned
             Generations
             .
             Whether
             God
             as
             the
             universal
             cause
             produce
             new-metaphysical
             matter
             for
             new
             forms
             ?
             Whether
             millions
             of
             Souls
             since
             generated
             ,
             have
             not
             more
             such
             metaphysical
             matter
             ,
             than
             the
             soul
             of
             Adam
             and
             Eve
             alone
             ?
             How
             Souls
             may
             be
             said
             to
             have
             more
             or
             less
             such
             matter
             or
             substance
             ?
             Whether
             he
             educe
             all
             Souls
             
               è
               virtute
               &
               foecunditate
               primarum
            
             ,
             by
             giving
             them
             a
             power
             without
             any
             division
             or
             diminution
             of
             themselves
             ,
             to
             bring
             forth
             others
             by
             multiplication
             ?
             and
             so
             cause
             his
             Creature
             to
             participate
             of
             his
             own
             foecundity
             ,
             or
             power
             of
             causing
             Entities
             ,
             &c.
             
             But
             such
             difficulties
             as
             these
             ,
             which
             arise
             not
             from
             uncertainties
             in
             Theology
             ,
             but
             are
             the
             meer
             consequents
             of
             the
             imperfection
             of
             humane
             Intellects
             ,
             and
             the
             remoteness
             ,
             depth
             ,
             and
             unrevealedness
             of
             these
             mysterious
             works
             of
             God
             ,
             should
             turn
             no
             man
             from
             the
             holding
             of
             other
             plain
             revealed
             truths
             .
             As
             that
             
               man
               generateth
               man
            
             ;
             that
             God
             is
             the
             chief
             
               specifying
               Cause
            
             by
             his
             first
             making
             of
             man
             ,
             and
             giving
             him
             the
             power
             and
             blessing
             of
             propagation
             ,
             which
             he
             still
             maintaineth
             ,
             and
             with
             which
             he
             doth
             concurre
             :
             That
             Man
             is
             the
             second
             specifying
             Cause
             in
             the
             exercise
             of
             that
             power
             of
             Generation
             which
             God
             gave
             him
             .
             That
             God
             is
             the
             chief
             
               universal
               Cause
            
             ;
             and
             to
             the
             production
             of
             an
             
               Intellectual
               nature
            
             as
             such
             ,
             doth
             unspeakably
             more
             than
             man.
             That
             the
             mother
             as
             cherishing
             the
             
               semen
               utriusque
               Parentis
            
             ,
             is
             the
             
               maternal
               universal
               Cause
            
             ,
             &c.
             
             We
             know
             not
             fully
             how
             it
             is
             that
             one
             Light
             causeth
             a
             thousand
             ,
             without
             division
             or
             diminution
             of
             it self
             :
             and
             what
             it
             is
             that
             is
             caused
             
               de
               novo
            
             .
             It
             is
             easie
             to
             say
             ,
             that
             it
             is
             but
             the
             motion
             of
             one
             part
             of
             the
             atomes
             or
             
               materia
               subtilis
            
             moving
             another
             ,
             which
             was
             all
             pre-existent
             :
             But
             few
             men
             that
             can
             see
             through
             a
             smoke
             or
             dust
             of
             atomes
             ,
             will
             believe
             ,
             that
             the
             Sun
             and
             other
             fiery
             bodies
             ,
             which
             shew
             themselves
             so
             wonderfully
             to
             us
             by
             
               Motion
               ,
               Light
            
             and
             Heat
             ,
             have
             no
             peculiar
             
               Nature
               ,
               Power
            
             or
             
             Virtues
             to
             cause
             all
             this
             ,
             but
             meer
             magnitude
             ,
             and
             figure
             :
             And
             that
             those
             Corpuscles
             which
             have
             so
             many
             hundred
             degrees
             of
             magnitude
             ,
             and
             figures
             ,
             should
             not
             fall
             into
             as
             many
             hundred
             such
             Bodies
             as
             we
             call
             Elements
             ,
             rather
             than
             into
             two
             or
             four
             .
          
           
             Suppose
             (
             which
             we
             may
             
               ad
               verum
               exquirendum
            
             )
             that
             there
             were
             no
             more
             Fire
             in
             the
             Universe
             than
             one
             Candle
             :
             It
             having
             the
             same
             nature
             as
             now
             it
             hath
             ,
             that
             Candle
             would
             turn
             Cities
             and
             all
             combustible
             matter
             into
             Fire
             .
             But
             of
             the
             Generation
             of
             man
             
               quoad
               animam
            
             ,
             I
             referre
             the
             Reader
             to
             Sennertus
             his
             Hypomnemata
             (
             to
             omit
             all
             others
             )
          
           
             And
             now
             I
             would
             know
             what
             there
             is
             in
             Generation
             that
             should
             be
             against
             the
             Immortality
             of
             the
             Soul
             ?
             
             will
             you
             say
             ,
             it
             is
             because
             the
             Soul
             hath
             a
             Beginning
             ?
             I
             have
             answered
             before
             ,
             that
             so
             have
             all
             Creatures
             :
             Is
             it
             because
             it
             proveth
             the
             
               Soul
               material
            
             ?
             1.
             
             If
             it
             did
             ,
             I
             have
             shewed
             that
             you
             your selves
             hold
             a
             perpetuity
             of
             matter
             .
             2.
             
             But
             it
             
               doth
               not
               so
            
             .
             If
             you
             say
             ,
             that
             
               Incorporeal
               Spirits
               generate
               not
            
             :
             I
             answer
             ,
             That
             is
             but
             a
             naked
             ,
             unproved
             assertion
             .
             If
             you
             say
             ,
             that
             Angels
             do
             not
             :
             I
             answer
             ,
             that
             1.
             that
             is
             not
             because
             they
             are
             unable
             or
             unapt
             if
             God
             thought
             it
             fittest
             for
             them
             :
             nor
             2.
             can
             any
             man
             prove
             
               de
               facto
            
             whether
             they
             do
             or
             not
             .
             Christ
             saith
             ,
             
               They
               marry
               not
            
             :
             but
             he
             saith
             not
             ,
             whether
             they
             at
             all
             propagate
             their
             species
             or
             not
             :
             I
             know
             the
             negative
             is
             taken
             for
             certain
             ;
             and
             I
             say
             not
             that
             it
             is
             not
             true
             ,
             but
             that
             it
             is
             not
             certain
             not
             at
             all
             known
             ,
             and
             therefore
             an
             unfit
             supposition
             to
             argue
             from
             ,
             against
             the
             Immortality
             of
             the
             Soul.
             And
             I
             must
             confess
             ,
             that
             for
             my
             part
             ,
             as
             I
             have
             oft
             read
             ,
             
               Formae
               se
               multiplicant
            
             ,
             and
             that
             the
             Fire
             can
             more
             multiply
             or
             encrease
             it self
             than
             Earth
             ,
             and
             as
             I
             know
             that
             the
             more
             noble
             any
             Nature
             is
             ,
             the
             more
             like
             it
             is
             to
             God
             ,
             and
             therefore
             more
             potent
             ,
             more
             active
             ,
             more
             fecund
             and
             productive
             ;
             so
             I
             should
             farr
             rather
             think
             that
             the
             Angelical
             Nature
             can
             propagate
             it self
             than
             the
             Humane
             ,
             if
             God
             had
             not
             told
             me
             the
             later
             ,
             and
             said
             nothing
             pro
             or
             contra
             of
             the
             former
             .
             And
             therefore
             make
             no
             doubt
             ,
             but
             if
             it
             do
             not
             ,
             (
             which
             no
             man
             knoweth
             )
             it
             is
             not
             because
             things
             material
             are
             more
             able
             ;
             but
             for
             other
             reasons
             unknown
             to
             us
             .
             Whether
             because
             
             
             
             
             
             God
             will
             have
             this
             lower
             World
             ,
             to
             be
             the
             
               Nidus
               vel
               Matrix
               Coelorum
            
             ,
             and
             the
             Seminary
             of
             Heaven
             ,
             and
             all
             multiplication
             to
             be
             here
             ,
             or
             what
             it
             is
             ,
             we
             know
             not
             .
          
           
             But
             if
             it
             be
             on
             the
             other
             side
             concluded
             ,
             that
             the
             whole
             substance
             of
             a
             Soul
             doth
             proceed
             directly
             and
             immediately
             from
             God
             ,
             it
             doth
             make
             no
             great
             alteration
             in
             this
             case
             ,
             or
             any
             of
             the
             coincident
             cases
             about
             humane
             propagation
             :
             if
             you
             consider
             ,
             1.
             
             That
             it
             is
             impossible
             that
             there
             should
             be
             any
             substance
             which
             is
             not
             totally
             from
             God
             ,
             either
             immediately
             ,
             or
             mediately
             :
             And
             that
             what
             is
             said
             to
             be
             mediately
             from
             Him
             ,
             hath
             in
             it
             as
             much
             of
             his
             Causation
             as
             if
             there
             were
             no
             medium
             :
             For
             God
             is
             not
             a
             partial
             Cause
             ,
             but
             a
             total
             
               in
               suo
               genere
            
             ;
             and
             he
             is
             as
             neer
             to
             the
             effect
             as
             if
             there
             were
             no
             second
             Cause
             .
             2.
             
             That
             the
             Somatists
             themselves
             say
             ,
             that
             in
             the
             Generation
             of
             Plants
             and
             Animals
             (
             which
             they
             suppose
             to
             be
             totally
             Corporeal
             )
             there
             is
             not
             the
             least
             degree
             of
             substance
             produced
             
               de
               novo
            
             ,
             and
             therefore
             there
             is
             none
             ,
             but
             what
             was
             totally
             of
             God
             ,
             and
             the
             Parents
             do
             but
             cause
             instrumentally
             the
             uniting
             of
             matter
             prae-existent
             .
             Therefore
             if
             in
             the
             Generating
             of
             Man
             ,
             the
             Parents
             do
             but
             instrumentally
             cause
             the
             uniting
             of
             substance
             which
             is
             totally
             from
             God
             ,
             though
             not
             prae-existent
             ,
             it
             little
             differenceth
             the
             Case
             as
             to
             the
             consequents
             .
             3.
             
             Especially
             considering
             that
             what
             God
             doth
             ,
             he
             doth
             by
             an
             establisht
             Law
             of
             Nature
             :
             As
             in
             his
             making
             of
             the
             World
             he
             made
             the
             Sun
             a
             
               Causa
               Vniversalis
            
             constantly
             to
             send
             forth
             the
             emanation
             of
             Light
             ,
             Heat
             ,
             and
             moving
             force
             upon
             passive
             matter
             ,
             and
             thereby
             to
             produce
             effects
             diversifyed
             by
             the
             preparations
             and
             reception
             of
             that
             matter
             ;
             as
             to
             soften
             Wax
             ,
             to
             harden
             Clay
             ,
             to
             make
             a
             Dunghill
             stink
             ,
             and
             a
             Rose
             smell
             sweet
             ,
             to
             produce
             a
             poysonous
             and
             a
             wholsom
             Plant
             ,
             a
             Nightingale
             and
             a
             Toad
             ,
             &c.
             and
             this
             without
             any
             dishonour
             to
             the
             Sun
             :
             So
             if
             God
             the
             Father
             of
             Spirits
             ,
             the
             Central
             efficient
             of
             Souls
             ,
             have
             made
             it
             the
             original
             Law
             of
             Nature
             ,
             that
             he
             will
             accordingly
             afford
             his
             communicative
             Influx
             ,
             and
             that
             in
             Humane
             Generations
             ,
             such
             and
             such
             Preparations
             of
             matter
             ,
             shall
             be
             as
             Receptive
             of
             his
             emanations
             for
             such
             and
             such
             Forms
             ,
             or
             spiritual
             substances
             ,
             and
             that
             he
             will
             be
             herein
             but
             an
             
               Vniversal
               Cause
            
             of
             Souls
             as
             Souls
             ,
             and
             not
             of
             Souls
             as
             clean
             or
             unclean
             ;
             
             and
             that
             this
             shall
             depend
             upon
             the
             preparation
             of
             the
             Recipient
             (
             whether
             it
             be
             the
             Body
             ,
             or
             a
             sensitive
             foregoing
             Principle
             )
             (
             still
             keeping
             at
             his
             pleasure
             ,
             as
             a
             Voluntary
             Agent
             ,
             the
             suspension
             or
             dispose
             of
             the
             effect
             )
             ,
             this
             would
             make
             no
             great
             alteration
             ,
             neither
             as
             to
             the
             point
             of
             original
             sin
             ,
             nor
             any
             other
             weighty
             consequent
             .
          
        
         
           
             OBJECTION
             XIII
             .
          
           
             
               OMne
               quod
               oritur
               interit
               :
               That
               which
               is
               not
               eternal
               as
               to
               past
               duration
               ,
               is
               not
               eternal
               as
               to
               future
               duration
               :
               But
               the
               Soul
               is
               not
               eternal
               as
               to
               past
               duration
               :
            
             Ergo.
             
          
           
             Answ
             .
             I
             confess
             this
             argument
             will
             prove
             that
             the
             Soul
             is
             not
             mortal
             
               ex
               necessitate
               suae
               naturae
            
             ,
             without
             dependance
             on
             a
             Voluntary
             preserver
             .
             And
             therefore
             Cicero
             after
             most
             other
             Philosophers
             ,
             who
             useth
             the
             Major
             for
             a
             contrary
             Conclusion
             ,
             mistook
             in
             this
             ,
             that
             he
             thought
             the
             Soul
             was
             as
             natural
             an
             Emanation
             from
             God
             as
             the
             beams
             or
             light
             is
             from
             the
             Sun
             :
             and
             therefore
             that
             it
             was
             naturally
             eternall
             both
             
               à
               parte
               ante
               &
               à
               parte
               post
            
             :
             which
             made
             Arnobius
             and
             other
             Ancients
             argue
             as
             much
             against
             the
             Platonists
             Immortality
             of
             the
             Soul
             ,
             as
             against
             the
             Epicureans
             Mortality
             ,
             so
             that
             (
             as
             I
             said
             before
             )
             one
             would
             think
             that
             they
             were
             heretical
             in
             this
             point
             that
             doth
             not
             make
             them
             well
             .
             But
             it
             is
             only
             this
             
               natural
               Eternity
            
             which
             they
             confute
             :
             And
             when
             the
             Philosophers
             say
             ,
             that
             
               Omne
               quod
               oritur
               interit
            
             ,
             they
             can
             mean
             ,
             or
             at
             least
             prove
             no
             more
             but
             this
             ,
             that
             it
             is
             not
             
               Everlasting
               ex
               necessitate
               naturae
            
             .
             But
             yet
             1.
             
             It
             may
             be
             in
             its
             
               nature
               fitted
            
             to
             be
             perpetual
             .
             2.
             
             And
             by
             the
             will
             of
             the
             Creator
             
               made
               perpetual
            
             .
             Every
             Creature
             did
             
               oriri
               de
               novo
            
             :
             and
             yet
             every
             one
             doth
             not
             interire
             .
          
        
         
           
           
             OBJECTION
             XIV
             .
          
           
             
             
               AMong
               all
               your
               Arguments
               for
               the
               Souls
               Immortality
               ,
               there
               are
               none
               but
               Morall
               ones
               .
            
          
           
             Answ
             .
             Morality
             is
             grown
             so
             contemptible
             a
             thing
             ,
             with
             some
             debauched
             persons
             ,
             that
             a
             very
             argument
             is
             invalidated
             by
             them
             or
             contemned
             ,
             if
             they
             can
             but
             call
             it
             Moral
             .
             But
             what
             is
             Morality
             but
             the
             modality
             of
             Naturals
             ?
             And
             the
             same
             argument
             may
             be
             Natural
             and
             Moral
             .
             Indeed
             we
             call
             that
             a
             
               Causa
               Moralis
            
             oft-times
             which
             doth
             not
             necessitate
             the
             effect
             :
             And
             yet
             sometimes
             even
             moral
             Causes
             do
             infalibly
             and
             certainly
             produce
             the
             effect
             .
             But
             causation
             and
             argumentation
             are
             different
             things
             ,
             and
             so
             is
             an
             effect
             and
             a
             Logical
             consequence
             .
             Will
             you
             call
             the
             consequents
             of
             Gods
             own
             Wisdom
             ,
             Justice
             ,
             Veracity
             ,
             Goodness
             ,
             &c.
             uncertain
             as
             coming
             from
             a
             
               Morali
               Cause
            
             ?
             The
             Soul
             is
             an
             Intellectual
             free
             agent
             ,
             and
             adapted
             to
             Moral
             operations
             ;
             And
             this
             is
             its
             excellency
             and
             perfection
             ,
             and
             no
             disparagement
             to
             it
             at
             all
             .
             And
             if
             you
             will
             better
             read
             them
             over
             ,
             you
             will
             finde
             that
             my
             Arguments
             are
             both
             Physical
             and
             Moral
             :
             For
             I
             argue
             from
             the
             Acts
             or
             operations
             of
             the
             Soul
             to
             its
             Powers
             and
             Nature
             ;
             And
             from
             its
             Acts
             and
             Nature
             to
             its
             ends
             ,
             with
             many
             such
             like
             ,
             which
             are
             as
             truly
             Physical
             media
             ,
             as
             if
             I
             argued
             from
             the
             nature
             of
             Fire
             and
             Earth
             ,
             that
             one
             if
             not
             hindered
             will
             ascend
             ,
             and
             the
             other
             descend
             .
             And
             
               other
               men
            
             have
             given
             you
             other
             Arguments
             in
             their
             Physicks
             and
             Metaphysicks
             .
          
        
         
           
             OBJECTION
             XV.
             
          
           
             
               YOu
               seem
               to
               confess
               that
               you
               cannot
               prove
               the
               endless
               duration
               of
               the
               Soul
               by
               any
               Argument
               from
               Nature
               alone
               ;
               But
               only
               that
               it
               shall
               live
               another
               Life
               which
               you
               call
               a
               Life
               of
               Retribution
               .
            
          
           
             Answ
             .
             I
             told
             you
             ,
             that
             a
             great
             probability
             of
             it
             ,
             I
             thus
             prove
             :
             God
             hath
             made
             the
             Soul
             of
             a
             Nature
             not
             corruptible
             ,
             
             but
             apt
             to
             perpetual
             duration
             :
             Ergo
             ,
             he
             thereby
             declareth
             his
             will
             ,
             that
             he
             intendeth
             it
             for
             perpetual
             duration
             :
             because
             he
             maketh
             nothing
             in
             vain
             ,
             either
             for
             substance
             or
             quality
             .
             It
             may
             be
             some
             other
             will
             think
             that
             this
             argument
             will
             inferre
             not
             only
             a
             probability
             but
             a
             certainty
             .
          
           
             And
             if
             you
             go
             back
             to
             your
             objection
             of
             Materiality
             ,
             I
             now
             only
             adde
             ,
             that
             Aristotle
             and
             his
             followers
             ,
             who
             think
             that
             the
             Heavens
             are
             corporeal
             ,
             yet
             think
             that
             they
             are
             a
             
               quinta
               essentia
            
             and
             simple
             ,
             and
             incorruptible
             ,
             and
             therefore
             that
             they
             shall
             certainly
             be
             everlasting
             :
             And
             he
             taketh
             the
             the
             souls
             of
             Bruits
             to
             be
             
               analogous
               to
               the
               matter
               of
               the
               Starrs
            
             ;
             and
             so
             to
             be
             of
             that
             everlasting
             quintessence
             :
             And
             can
             you
             in
             reason
             say
             less
             of
             
               Rational
               Souls
            
             ?
          
           
             2.
             
             It
             is
             sufficient
             ,
             that
             I
             prove
             by
             natural
             evidence
             a
             Life
             of
             Retribution
             after
             this
             ,
             which
             shall
             fully
             make
             the
             miserable
             ungodly
             ones
             repent
             tormentingly
             of
             their
             sin
             ,
             and
             fill
             the
             righteous
             with
             such
             Joyes
             as
             shall
             fully
             recompense
             all
             their
             labour
             and
             suffering
             in
             a
             holy
             life
             :
             And
             that
             I
             moreover
             prove
             that
             duration
             of
             this
             life
             ,
             and
             all
             the
             rest
             ,
             by
             
               supernatural
               evidence
            
             .
          
        
         
           
             OBJECTION
             XVI
             .
          
           
             
               BOth
               Soul
               and
               Body
               are
               like
               a
               Candle
            
             in
             fluxu
             continuo
             ;
             
               and
               we
               have
               not
               the
               same
               substance
               this
               Week
               or
               Year
               as
               we
               had
               the
               last
               ,
               there
               being
               a
               continual
               consumption
               or
               transition
               and
               accretion
               :
            
             Ergo
             ,
             
               being
               not
               the
               same
               ,
               we
               are
               uncapable
               of
               a
               Life
               of
               future
               Retribution
               .
               Will
               you
               reward
               and
               punish
               the
               man
               that
               is
               ,
               or
               the
               man
               that
               was
               ?
            
          
           
             Answ
             .
             It
             is
             a
             foolish
             thing
             to
             carry
             great
             and
             certain
             Truths
             into
             the
             dark
             ,
             and
             to
             argue
             against
             them
             
               à
               minus
               notis
            
             ,
             from
             meer
             uncertainties
             .
             As
             to
             your
             simile
             ,
             I
             confess
             that
             the
             Oyl
             of
             your
             Candle
             is
             still
             wasting
             ,
             so
             is
             the
             wick
             ;
             but
             not
             that
             new
             is
             added
             to
             make
             it
             another
             thing
             ,
             unless
             it
             be
             a
             Lamp.
             I
             confess
             ,
             that
             the
             
               lucid
               fume
            
             which
             we
             call
             the
             flame
             is
             still
             passing
             away
             .
             But
             whether
             the
             
               fiery
               Principle
            
             (
             in
             
               its
               essence
            
             not
             visible
             ,
             but
             only
             in
             its
             Light
             )
             be
             not
             still
             the
             same
             till
             all
             the
             passive
             matter
             be
             consumed
             ,
             is
             more
             
             than
             you
             know
             .
             So
             also
             if
             you
             argue
             from
             the
             Vegetative
             life
             of
             a
             Tree
             :
             Whether
             the
             
               same
               Principle
            
             of
             Vegetation
             (
             enlarging
             it self
             )
             continue
             not
             to
             the
             end
             to
             individuate
             the
             Tree
             ,
             though
             all
             the
             passive
             Elements
             (
             Earth
             ,
             Water
             ,
             and
             Air
             )
             may
             be
             
               in
               fluxu
            
             and
             a
             transient
             state
             ?
             It
             is
             certain
             ,
             that
             some
             fixed
             Principle
             of
             Individuation
             there
             is
             ,
             from
             whence
             it
             must
             be
             denominated
             the
             same
             .
             The
             water
             of
             the
             hasty
             River
             would
             not
             be
             called
             the
             
               same
               River
            
             ,
             if
             the
             Channel
             which
             it
             runs
             in
             were
             not
             the
             same
             :
             Nor
             your
             Candle
             be
             called
             the
             same
             Candle
             ,
             if
             some
             of
             the
             first
             Wick
             or
             Oyl
             at
             least
             did
             not
             remain
             ,
             or
             the
             same
             fire
             continue
             it
             ,
             or
             the
             same
             Candlestick
             hold
             it
             .
             And
             what
             is
             it
             in
             the
             Tree
             which
             is
             still
             the
             same
             ?
             or
             what
             in
             the
             Bird
             that
             flyeth
             about
             ,
             which
             is
             still
             the
             same
             ?
             when
             you
             have
             searched
             all
             ,
             you
             will
             finde
             nothing
             so
             likely
             as
             the
             vital
             Principle
             ,
             and
             yet
             that
             something
             there
             must
             be
             .
          
           
             2.
             
             But
             doth
             not
             the
             light
             of
             Nature
             ,
             and
             the
             concurrent
             sense
             and
             practice
             of
             all
             the
             World
             confute
             you
             ?
             and
             tell
             you
             that
             if
             you
             cannot
             understand
             what
             the
             Individuating
             Principle
             is
             ,
             yet
             that
             certainly
             some
             such
             there
             is
             and
             doth
             continue
             .
             Why
             else
             will
             you
             love
             and
             provide
             for
             your
             own
             Children
             ,
             if
             they
             be
             not
             at
             all
             the
             same
             that
             you
             begat
             ,
             nor
             the
             same
             this
             year
             as
             you
             had
             the
             last
             ?
             Why
             will
             you
             be
             revenged
             on
             the
             Man
             that
             did
             beat
             you
             ,
             or
             hang
             the
             Thief
             that
             robbed
             you
             ,
             or
             do
             Justice
             on
             any
             Murderer
             or
             Male-factor
             ,
             seeing
             that
             it
             is
             not
             the
             same
             man
             that
             did
             the
             deed
             ?
             If
             he
             transpire
             as
             much
             as
             Sanctorius
             saith
             ,
             and
             his
             substance
             diminish
             as
             much
             in
             a
             day
             as
             Opicius
             saith
             ,
             certainly
             a
             few
             dayes
             leave
             him
             not
             the
             same
             as
             to
             those
             transitory
             parts
             .
             Surely
             therefore
             there
             is
             something
             which
             is
             still
             the
             same
             .
             Else
             you
             would
             deny
             the
             King
             his
             title
             ,
             and
             disoblige
             your selves
             from
             your
             subjection
             ,
             by
             saying
             that
             he
             is
             not
             at
             all
             the
             same
             man
             that
             you
             swore
             Allegiance
             to
             ,
             or
             that
             was
             born
             Heir
             of
             the
             Crown
             .
             And
             you
             would
             by
             the
             same
             reason
             forfeit
             your
             own
             Inheritance
             .
             Why
             should
             uncertain
             Philosophical
             whimsies
             befool
             men
             into
             those
             speculations
             ,
             which
             the
             light
             and
             practice
             of
             all
             the
             world
             doth
             condemn
             as
             madness
             .
             But
             arguing
             
               ab
               ignotis
            
             will
             have
             no
             better
             success
             .
             Of
             the
             individuation
             of
             Bodies
             in
             the
             Resurrection
             I
             spake
             before
             †
             .
          
        
         
           
           
             OBJECTION
             XVII
             .
          
           
             
               IF
               the
               Soul
               be
               a
               substance
               ,
               we
               must
               confess
               it
               not
               annihilated
               :
            
             
             
               But
               it
               is
               most
               like
               to
               proceed
               from
               some
               Element
               of
               Souls
               ,
               or
               Vniversal
               Soul
               ,
               either
               the
            
             Anima
             Mundi
             ,
             
               or
               rather
               the
            
             Anima
             Solis
             ,
             vel
             hujus
             systematis
             :
             
               And
               so
               to
               be
               reduced
               to
               it
               again
               ,
               and
               lose
               its
               individuation
               ,
               and
               consequently
               to
               be
               uncapable
               of
               Retribution
               .
            
          
           
             Answ
             .
             1.
             
             That
             the
             Soul
             which
             we
             speak
             of
             is
             a
             substance
             ,
             is
             past
             all
             controversie
             :
             For
             though
             ,
             as
             I
             have
             shewed
             ,
             there
             is
             truely
             an
             order
             or
             temperament
             of
             the
             parts
             ,
             which
             he
             that
             listeth
             may
             call
             the
             form
             ,
             the
             life
             ,
             the
             soul
             ,
             or
             what
             he
             please
             ;
             yet
             no
             man
             denyeth
             but
             that
             
               there
               is
            
             also
             some
             one
             part
             which
             is
             more
             
               subtile
               ,
               pure
               ,
               active
               ,
               potent
               ,
            
             and
             regnant
             than
             the
             rest
             ;
             and
             this
             is
             it
             (
             whatever
             it
             is
             )
             which
             I
             call
             the
             Soul.
             We
             are
             agreed
             of
             the
             Thing
             ;
             let
             them
             wrangle
             
               de
               nomine
            
             who
             have
             nothing
             else
             to
             doe
             .
          
           
             2.
             
             That
             this
             substance
             (
             no
             substance
             else
             )
             is
             not
             annihilated
             ,
             as
             I
             have
             said
             ,
             is
             past
             dispute
             .
          
           
             3.
             
             Therefore
             there
             is
             nothing
             indeed
             in
             all
             this
             business
             which
             is
             liable
             to
             Controversie
             ,
             but
             this
             point
             of
             Individuation
             ,
             which
             this
             Objection
             mentioneth
             ;
             (
             and
             that
             of
             action
             and
             operation
             following
             .
             )
             And
             I
             must
             confess
             that
             this
             is
             the
             only
             particular
             ,
             in
             which
             hereabouts
             I
             have
             found
             the
             temptation
             to
             error
             to
             be
             much
             considerable
             .
             They
             that
             see
             how
             all
             waters
             come
             from
             the
             Sea
             ,
             and
             how
             Earth
             ,
             Water
             ,
             Air
             ,
             and
             Fire
             ,
             have
             a
             potent
             inclination
             of
             union
             ,
             and
             when
             the
             parts
             are
             separated
             ,
             have
             a
             
               motus
               aggregativus
            
             ,
             may
             be
             tempted
             to
             think
             it
             a
             probable
             thing
             ,
             that
             all
             Souls
             come
             from
             ,
             and
             return
             unto
             a
             Universal
             Soul
             or
             Element
             of
             which
             they
             are
             but
             particles
             .
             But
             concerning
             this
             ,
             I
             recommend
             to
             the
             sober
             Reader
             these
             following
             Considerations
             .
          
           
             1.
             
             
             There
             is
             in
             Nature
             more
             than
             a
             probability
             that
             the
             Vniverse
             hath
             no
             Vniversal
             Soul
             (
             whatever
             particular
             Systems
             or
             Globes
             may
             have
             )
             .
             For
             we
             finde
             that
             Perfection
             lyeth
             so
             much
             in
             Vnity
             ,
             and
             as
             all
             things
             are
             
               from
               One
            
             ,
             so
             as
             they
             go
             out
             
               from
               One
            
             ,
             they
             go
             into
             Multiplicity
             ,
             that
             we
             have
             great
             cause
             to
             think
             ,
             that
             it
             is
             the
             
               Divine
               Prerogative
            
             
             to
             be
             
               Vnicus
               Vniversalis
            
             .
             He
             is
             the
             
               Vnicus
               Vniversalis
            
             in
             Entity
             ,
             Life
             ,
             Intelligence
             ,
             &c.
             
             As
             he
             hath
             made
             no
             one
             Monarch
             of
             all
             the
             Universe
             (
             no
             nor
             of
             all
             the
             Earth
             )
             nor
             no
             one
             Head
             of
             all
             the
             Church
             ,
             that
             is
             not
             God
             (
             whatever
             the
             Roman
             Vice-god
             say
             )
             nor
             hath
             given
             any
             one
             a
             sufficiency
             hereto
             ;
             (
             whatever
             a
             self-Idolizer
             may
             imagine
             of
             himself
             ;
             )
             so
             he
             hath
             not
             given
             away
             or
             communicated
             that
             Prerogative
             ,
             which
             seemeth
             proper
             to
             the
             Deity
             ,
             to
             be
             an
             
               Vniversal
               Minde
            
             ,
             and
             consequently
             an
             Vniversal
             Parent
             ,
             and
             King
             ,
             yea
             more
             ,
             to
             be
             
               Omnia
               in
               Vno
            
             .
             Having
             no
             sort
             of
             proof
             that
             there
             is
             any
             such
             thing
             ,
             finding
             it
             so
             high
             and
             Divine
             a
             Prerogative
             ,
             we
             have
             little
             reason
             to
             believe
             that
             there
             is
             any
             such
             thing
             at
             all
             in
             being
             .
          
           
             2.
             
             If
             you
             mean
             therefore
             no
             more
             than
             an
             
               Vniversal
               Soul
            
             to
             a
             particular
             Systeme
             ,
             or
             Vortex
             in
             the
             World
             ,
             that
             Vniversal
             will
             be
             it self
             a
             
               particular
               Soul
            
             ,
             Individuated
             ,
             and
             distinct
             from
             other
             Individuals
             .
             And
             indeed
             those
             very
             Elements
             that
             tempt
             you
             ,
             might
             do
             much
             to
             undeceive
             you
             .
             There
             is
             of
             Fire
             a
             specifical
             Unity
             ,
             by
             which
             it
             differeth
             from
             other
             Elements
             ;
             but
             there
             is
             no
             universal
             aggregation
             of
             all
             the
             parts
             of
             Fire
             .
             The
             Sun
             which
             seemeth
             most
             likely
             to
             contend
             for
             it
             ,
             will
             yet
             acknowledge
             ,
             individual
             Starrs
             and
             other
             parts
             of
             Fire
             ,
             which
             shew
             that
             it
             is
             not
             the
             whole
             .
             The
             Water
             is
             not
             all
             in
             the
             Sea
             :
             we
             know
             that
             there
             is
             much
             in
             the
             Clouds
             ,
             whatever
             there
             is
             elsewhere
             (
             above
             the
             Clouds
             )
             .
             We
             have
             no
             great
             cause
             to
             think
             ,
             that
             this
             Earth
             is
             
               Terra
               Vniversalis
            
             :
             I
             confess
             ,
             since
             I
             have
             looked
             upon
             the
             Moon
             through
             a
             Tube
             ,
             and
             since
             I
             have
             read
             what
             Galilaeus
             saith
             of
             it
             ,
             and
             of
             Venus
             ,
             and
             other
             Planets
             ,
             I
             finde
             little
             reason
             to
             think
             that
             other
             Globes
             are
             not
             some
             of
             them
             like
             our
             Earth
             .
             And
             if
             you
             can
             believe
             an
             Individuation
             of
             
               Greater
               Souls
            
             ,
             why
             not
             of
             Lesser
             ?
             The
             same
             reasons
             that
             tempt
             you
             to
             think
             that
             the
             Individuation
             of
             our
             Souls
             will
             cease
             ,
             by
             returning
             into
             the
             
               Anima
               Systematis
               vel
               Solis
            
             ,
             may
             tempt
             you
             to
             think
             that
             the
             
               animae
               systematum
            
             may
             all
             cease
             their
             Individuation
             by
             returning
             into
             God
             (
             and
             their
             existence
             too
             .
             )
          
           
             3.
             
             If
             this
             were
             left
             as
             an
             unrevealed
             thing
             ,
             you
             might
             take
             some
             liberty
             for
             your
             Conjectures
             .
             But
             when
             all
             the
             Twenty
             Arguments
             which
             I
             have
             given
             ,
             do
             prove
             a
             continued
             
             Individuation
             and
             Retribution
             ,
             it
             is
             deceitful
             and
             absurd
             to
             come
             in
             with
             an
             unproved
             dream
             against
             it
             ,
             and
             to
             argue
             ,
             
               ab
               ignoto
            
             ,
             against
             so
             many
             cogent
             arguments
             .
          
           
             4.
             
             And
             we
             have
             proved
             supernatural
             revelation
             to
             second
             this
             ,
             which
             is
             evidence
             more
             than
             sufficient
             to
             bear
             down
             your
             unproved
             conjectures
             .
          
           
             5.
             
             If
             it
             had
             been
             doubtful
             whether
             the
             souls
             individuation
             cease
             ,
             (
             and
             nothing
             of
             all
             the
             rest
             is
             doubtful
             )
             yet
             this
             would
             not
             make
             so
             great
             a
             difference
             in
             the
             case
             as
             some
             imagine
             ;
             for
             it
             would
             confess
             the
             
               perpetuity
               of
               souls
            
             ,
             and
             it
             would
             not
             overthrow
             the
             proof
             of
             a
             Retribution
             ,
             if
             you
             consider
             these
             four
             things
             .
          
           
             1.
             
             That
             the
             parts
             are
             the
             same
             in
             union
             with
             the
             whole
             ,
             as
             when
             they
             are
             all
             separated
             .
             Their
             nature
             is
             the
             same
             ,
             and
             as
             Epicurus
             and
             Democritus
             say
             of
             their
             atoms
             ,
             they
             are
             still
             distinguishable
             ,
             and
             are
             truly
             parts
             ,
             and
             may
             be
             intellectually
             separated
             :
             the
             same
             individual
             water
             which
             you
             cast
             out
             of
             your
             bottle
             into
             the
             sea
             ,
             is
             somewhere
             in
             the
             sea
             still
             ;
             and
             though
             contiguous
             to
             other
             parts
             ,
             is
             discernable
             from
             them
             all
             by
             God.
             The
             Haecceity
             ,
             as
             they
             say
             ,
             remaineth
             .
          
           
             2.
             
             That
             the
             love
             of
             individuation
             ,
             and
             the
             fear
             of
             the
             ceasing
             of
             our
             individuation
             ,
             is
             partly
             but
             put
             into
             the
             creature
             from
             God
             
               pro
               tempore
            
             ,
             for
             the
             preservation
             of
             individuals
             in
             this
             present
             life
             .
             And
             partly
             it
             is
             inordinate
             ,
             and
             is
             in
             man
             the
             fruit
             of
             his
             fall
             ,
             which
             consisteth
             in
             turning
             to
             SELFISHNESS
             from
             GOD.
             And
             we
             know
             not
             how
             much
             of
             our
             recovery
             consisteth
             in
             the
             cure
             of
             this
             selfishness
             ;
             and
             how
             much
             of
             our
             perfection
             in
             the
             cessation
             of
             our
             individuate
             affections
             ,
             cares
             and
             labours
             .
             Nature
             teacheth
             many
             men
             by
             Societies
             ,
             to
             unite
             as
             much
             as
             possible
             ,
             as
             the
             means
             of
             their
             common
             safety
             ,
             benefit
             ,
             and
             comfort
             :
             and
             earth
             ,
             water
             ,
             air
             ,
             and
             all
             things
             ,
             would
             be
             aggregate
             .
             Birds
             of
             a
             feather
             will
             flock
             together
             .
             And
             love
             ,
             which
             is
             the
             uniting
             affection
             ,
             especially
             to
             a
             friend
             who
             is
             fit
             for
             union
             with
             us
             in
             other
             respects
             ,
             is
             the
             delight
             of
             life
             .
             And
             if
             our
             souls
             were
             swallowed
             up
             of
             one
             common
             soul
             ,
             (
             as
             water
             cast
             into
             the
             sea
             is
             still
             moist
             and
             cold
             ,
             and
             hath
             all
             its
             former
             properties
             ,
             so
             )
             we
             should
             be
             still
             the
             same
             ;
             and
             no
             man
             can
             give
             a
             just
             reason
             why
             our
             sorrows
             or
             joys
             should
             be
             altered
             ever
             the
             more
             by
             this
             .
          
           
           
             3.
             
             And
             God
             can
             either
             keep
             the
             ungodly
             from
             this
             union
             for
             a
             punishment
             ,
             or
             let
             them
             unite
             with
             the
             infernal
             spirits
             ,
             which
             they
             have
             contracted
             a
             connaturality
             with
             ;
             or
             let
             them
             ,
             where
             ever
             they
             are
             ,
             retain
             the
             venom
             of
             their
             sin
             and
             misery
             .
          
           
             4.
             
             And
             he
             can
             make
             the
             Resurrection
             to
             be
             a
             return
             of
             all
             these
             souls
             ,
             from
             the
             Ocean
             of
             the
             universal
             nature
             ,
             into
             a
             more
             separated
             individuation
             again
             .
             I
             only
             say
             ,
             that
             if
             it
             had
             been
             true
             ,
             that
             departing
             souls
             had
             fallen
             into
             a
             common
             element
             ,
             yet
             on
             all
             these
             reasons
             ,
             it
             would
             not
             have
             overthrown
             our
             arguments
             for
             a
             life
             of
             full
             retribution
             .
             God
             ,
             that
             can
             say
             at
             any
             time
             ,
             [
             This
             drop
             of
             water
             in
             the
             Ocean
             is
             the
             same
             ,
             that
             was
             once
             in
             such
             a
             bottle
             ]
             can
             say
             ,
             This
             particle
             of
             the
             universal
             soul
             ,
             was
             once
             in
             such
             a
             body
             ,
             and
             thither
             can
             again
             return
             it
             .
             But
             the
             truth
             is
             ,
             no
             man
             can
             shew
             any
             proof
             of
             such
             a
             future
             aggregation
             .
          
           
             And
             to
             conclude
             ,
             the
             Scripture
             here
             cleareth
             up
             all
             the
             matter
             to
             us
             ,
             and
             assureth
             us
             of
             a
             continued
             Individuation
             yet
             more
             than
             Nature
             doth
             ,
             though
             the
             
               natural
               evidences
            
             before
             produced
             are
             unanswerable
             .
          
           
             And
             as
             for
             the
             similitude
             of
             Light
             returning
             to
             the
             Sun
             ,
             it
             is
             still
             an
             arguing
             
               à
               minus
               noto
            
             :
             we
             know
             not
             well
             what
             it
             is
             :
             we
             know
             not
             how
             it
             returneth
             :
             and
             we
             know
             not
             how
             the
             particles
             are
             distinguishable
             there
             .
             They
             that
             confess
             souls
             to
             be
             indivisible
             (
             though
             the
             individuals
             are
             all
             numerically
             distinct
             )
             must
             on
             the
             same
             ground
             think
             that
             two
             or
             many
             cannot
             by
             union
             be
             turned
             into
             one
             ,
             as
             they
             hold
             that
             one
             cannot
             be
             turned
             into
             two
             ,
             or
             into
             several
             parts
             of
             that
             one
             divided
             .
          
        
         
           
             OBJECTION
             XVIII
             .
          
           
             THe
             Platonists
             ,
             
               and
               some
            
             Platonick
             
               Divines
               ,
               have
               so
               many
               dreams
               and
               fopperies
               about
               the
               soul
               's
               future
               state
               ,
               in
               aerial
               and
               aethereal
               vehicles
               ,
               and
               their
               durations
               ,
               as
               maketh
               that
               doctrine
               the
               more
               to
               be
               suspected
               .
            
          
           
             Answ
             .
             1.
             
             Whether
             all
             souls
             hereafter
             be
             incorporate
             in
             some
             kind
             of
             bodies
             ,
             which
             they
             call
             vehicles
             ,
             is
             a
             point
             
             which
             is
             not
             without
             difficulty
             .
             A
             sober
             Christian
             may
             possibly
             doubt
             ,
             whether
             there
             be
             any
             incorporeal
             simple
             essence
             in
             a
             separated
             existence
             besides
             God
             alone
             .
             Those
             that
             doubt
             of
             it
             ,
             do
             it
             on
             these
             grounds
             .
             1.
             
             They
             think
             ,
             that
             absolute
             simplicity
             is
             a
             divine
             incommunicable
             perfection
             .
             2.
             
             They
             think
             that
             Christ
             is
             the
             noblest
             of
             all
             creatures
             ;
             and
             that
             seeing
             he
             shall
             be
             compound
             of
             a
             humane
             Soul
             and
             Body
             ,
             (
             though
             glorified
             and
             spiritual
             )
             to
             eternity
             ,
             therefore
             no
             Angel
             shall
             excell
             him
             in
             natural
             simplicity
             and
             perfection
             .
             
             3.
             
             Because
             it
             is
             said
             that
             
               we
               shall
               be
               equal
               with
               the
               Angels
               :
            
             and
             yet
             we
             shall
             ,
             (
             at
             the
             Resurrection
             )
             be
             compounded
             of
             a
             soul
             and
             body
             .
             4.
             
             Because
             it
             is
             said
             ,
             that
             
               He
               made
               his
               Angels
               spirits
               ,
               and
               his
               ministers
               a
               flame
               of
               fire
               .
            
             5.
             
             Because
             the
             ancient
             Fathers
             ,
             who
             first
             thought
             Angels
             to
             be
             subtil
             bodies
             ,
             were
             confuted
             by
             those
             (
             as
             Mammertus
             forementioned
             )
             who
             asserted
             them
             to
             be
             
               fiery
               bodies
            
             ,
             animated
             with
             incorporeal
             souls
             .
             6.
             
             Because
             they
             read
             of
             the
             Devils
             dwelling
             in
             the
             air
             ,
             as
             one
             
               cast
               down
            
             :
             therefore
             they
             think
             that
             he
             hath
             an
             
               aery
               body
            
             ,
             instead
             of
             an
             ethereal
             or
             fiery
             .
             7.
             
             Because
             they
             see
             the
             Sun
             so
             glorious
             a
             creature
             ,
             in
             comparison
             of
             a
             body
             of
             flesh
             :
             therefore
             they
             think
             that
             the
             symmetry
             and
             proportion
             among
             God's
             works
             requireth
             ,
             that
             bodies
             and
             forms
             ,
             or
             souls
             ,
             be
             suitable
             .
             8.
             
             Because
             they
             know
             not
             what
             else
             becometh
             of
             the
             
               sensitive
               soul
            
             of
             man
             ,
             when
             he
             dieth
             ;
             which
             they
             take
             to
             be
             but
             a
             
               subtil
               body
            
             :
             and
             therefore
             think
             it
             goeth
             as
             a
             body
             or
             vehicle
             with
             the
             rational
             soul
             .
             9.
             
             Because
             they
             mistake
             that
             difficult
             Text
             ,
             2
             Cor.
             5.1
             ,
             2
             ,
             8.
             think
             by
             the
             7
             and
             8
             verses
             ,
             that
             it
             speaketh
             of
             the
             instant
             after
             death
             ;
             and
             thinking
             by
             the
             first
             and
             second
             verses
             ,
             that
             (
             as
             Beza
             and
             most
             think
             )
             it
             speaketh
             of
             a
             celestial
             body
             as
             our
             cloathing
             ,
             and
             not
             of
             a
             meer
             state
             of
             glory
             to
             the
             soul
             .
          
           
             I
             name
             their
             reasons
             ,
             that
             you
             may
             be
             charitable
             in
             your
             censures
             ;
             but
             the
             truth
             is
             ,
             they
             talk
             of
             unrevealed
             or
             uncertain
             things
             ,
             which
             do
             but
             trouble
             the
             heads
             of
             Christians
             to
             no
             purpose
             ,
             who
             may
             live
             better
             ,
             and
             speed
             better
             ,
             by
             following
             the
             naked
             precepts
             of
             Christianity
             ,
             and
             hoping
             for
             such
             a
             glory
             as
             Christ
             hath
             plainly
             described
             ,
             without
             prying
             into
             that
             which
             doth
             less
             concern
             them
             to
             be
             acquainted
             with
             .
          
           
           
             2.
             
             And
             Satan
             knoweth
             that
             over-doing
             is
             one
             way
             of
             undoing
             .
             Thus
             men
             on
             all
             extremes
             do
             harden
             one
             another
             .
             As
             in
             these
             times
             among
             us
             it
             is
             notorious
             ,
             that
             the
             men
             of
             one
             extreme
             in
             Church
             affairs
             do
             harden
             the
             other
             ,
             and
             the
             other
             harden
             them
             .
             And
             as
             Fanaticism
             riseth
             from
             the
             disliking
             of
             sensuality
             and
             prophaneness
             ;
             incautelous
             ,
             and
             sensual
             and
             prophane
             men
             run
             into
             hell
             to
             avoid
             fanaticism
             ;
             even
             so
             the
             bruitish
             grossness
             of
             the
             Somatists
             driveth
             some
             Philosophers
             into
             Platonick
             dreams
             ,
             and
             the
             Platonick
             fictions
             harden
             the
             Epicureans
             in
             a
             far
             worser
             way
             .
             
               Lactantius
               ,
               de
               ira
               Dei
               ,
               cap.
            
             13.
             thinks
             ,
             that
             Epicurus
             was
             moved
             to
             his
             opinion
             against
             Providence
             ,
             by
             seeing
             the
             hurt
             that
             good
             men
             and
             Religious
             endure
             from
             the
             wo●ser
             sort
             here
             in
             this
             world
             .
             But
             why
             should
             you
             run
             out
             on
             one
             side
             the
             way
             ,
             because
             other
             men
             run
             out
             on
             the
             other
             ?
             why
             do
             you
             not
             rather
             argue
             from
             the
             doctrine
             in
             the
             
               sober
               mean
            
             ,
             that
             it
             
               is
               true
            
             ;
             than
             from
             the
             extreams
             that
             the
             truth
             is
             falshood
             ?
             When
             reason
             will
             allow
             you
             to
             conclude
             no
             more
             than
             that
             those
             extremes
             are
             falshood
             .
             But
             surely
             I
             had
             rather
             hold
             Plato's
             
               Anima
               mundi
            
             ,
             or
             Aristotle's
             
               Intellectus
               agens
            
             ,
             and
             his
             
               moving
               Intelligences
            
             ,
             than
             Epicurus
             his
             Atoms
             and
             motion
             only
             .
             And
             I
             had
             rather
             think
             with
             
               Alexander
               Arphad
            
             .
             that
             
               omnis
               actio
               corporis
               est
               ab
               incorporeo
               principio
            
             ;
             yea
             ,
             or
             the
             Stoicks
             doctrine
             of
             
               Intellectual
               Fire
            
             doing
             all
             ;
             than
             Gassendus
             his
             doctrine
             ,
             that
             no
             incorporeal
             thing
             can
             move
             a
             corporeal
             ,
             or
             that
             Atoms
             and
             their
             motion
             only
             do
             all
             that
             we
             find
             done
             in
             nature
             .
          
           
             When
             I
             look
             over
             and
             about
             me
             ,
             I
             find
             it
             a
             thing
             quite
             past
             my
             power
             to
             think
             ,
             that
             the
             glorious
             parts
             above
             us
             are
             not
             replenished
             with
             much
             nobler
             creatures
             than
             we
             .
             And
             therefore
             if
             the
             Platonists
             ,
             and
             the
             ancient
             Platonick
             Fathers
             of
             the
             Church
             ,
             did
             all
             think
             that
             they
             lived
             in
             communion
             with
             Angels
             ,
             and
             had
             much
             to
             do
             with
             them
             ,
             and
             that
             the
             superiour
             intelligences
             were
             a
             nobler
             part
             of
             their
             studies
             than
             meer
             bodies
             ,
             they
             shall
             have
             the
             full
             approbation
             of
             my
             reason
             in
             this
             ,
             though
             I
             would
             not
             run
             with
             them
             into
             any
             of
             their
             presumptions
             ,
             and
             uncertain
             or
             unsound
             conceits
             .
          
           
             Saith
             
               Aeneas
               Gazaeus
               ,
               pag.
            
             778.
             when
             he
             had
             told
             us
             that
             
               Plato
               ,
               Pythagoras
               ,
               Plotinus
            
             and
             Numenius
             were
             for
             the
             passing
             
             of
             men's
             souls
             into
             bruits
             ,
             but
             Porphyry
             and
             Jamblichus
             were
             against
             it
             ,
             and
             thought
             that
             they
             passed
             only
             into
             men
             ,
             
               Ego
               quidem
               hac
               ipsa
               de
               causa
               filium
               aut
               famulum
               ob
               id
               quod
               commiserint
               peccatum
               puniens
               ,
               antequam
               de
               ipsis
               supplicium
               sumam
               ,
               praemoneo
               ,
               ut
               meminerint
               ne
               posthac
               unquam
               in
               eadem
               mala
               recurrant
               .
               Deus
               autem
               quando
               ultima
               supplicia
               decernit
               ,
               non
               edocet
               eos
               qui
               poenarum
               causas
               ,
               sed
               scelerum
               memoriam
               omnem
               tollet
               ?
               vide
               pag.
            
             382.
             
             For
             this
             reason
             and
             many
             others
             ,
             we
             assume
             not
             their
             conceit
             of
             the
             soul's
             pre-existence
             ,
             and
             think
             all
             such
             unproved
             fancies
             to
             be
             but
             snares
             to
             trouble
             the
             world
             with
             .
             We
             think
             not
             that
             God
             punisheth
             men
             for
             sin
             in
             another
             world
             ,
             while
             he
             totally
             obliterateth
             the
             memory
             of
             the
             other
             world
             and
             of
             their
             sin
             :
             When
             he
             hath
             told
             us
             that
             
               In
               Adam
               all
               die
            
             ,
             and
             
               By
               one
               mans
               disobedience
               many
               are
               made
               sinners
               ,
            
             and
             
               so
               condemnation
               passed
               upon
               all
               ,
               Rom.
            
             5.
             
             Nor
             will
             we
             with
             Origen
             thus
             tempt
             men
             to
             look
             for
             more
             such
             changes
             hereafter
             ,
             which
             we
             can
             give
             them
             no
             proof
             of
             .
             Nor
             will
             we
             distribute
             the
             Angelical
             Hierarchy
             into
             all
             the
             degrees
             ,
             which
             the
             pseudo-Dionysius
             doth
             ;
             nor
             with
             the
             
               Gnosticks
               ,
               Basilidians
               ,
               Saturninians
               ,
               Valentinians
               ,
            
             and
             abundance
             of
             those
             antient
             Hereticks
             ,
             corrupt
             Christianity
             with
             the
             mixture
             of
             fanatick
             dreams
             ,
             about
             the
             unrevealed
             Powers
             and
             worlds
             above
             us
             ,
             either
             
               worshipping
               Angels
               ,
               or
               prying
               into
               those
               things
               which
               he
               hath
               not
               seen
               ,
            
             (
             and
             are
             not
             revealed
             )
             
               vainly
               puft
               up
               by
               his
               fleshly
               mind
               ,
            
             (
             
               or
               without
               cause
               puffed
               up
               by
               the
               imagination
               of
               his
               own
               flesh
               ,
            
             as
             Dr.
             Hammond
             translateth
             it
             )
             Col.
             2.18
             .
             Nor
             will
             we
             make
             a
             Religion
             with
             
               Paracelsus
               ,
               Behmen
            
             ,
             the
             Rosicrucians
             ,
             or
             the
             rest
             ,
             described
             by
             
               Christ
               .
               Beckman
               ,
               Exercit.
            
             of
             the
             Philosophical
             whimsies
             of
             an
             over-stretch'd
             imagination
             .
             And
             yet
             we
             will
             not
             reject
             the
             saying
             of
             
               Athenagoras
               ,
               Apol.
               pag.
            
             57.
             
             
               Magnum
               numerum
               Angelorum
               &
               Ministrorum
               Dei
               esse
               fatemur
               ;
               quos
               opifex
               &
               architectus
               mundi
               Deus
               Verbo
               suo
               tanquam
               in
               classes
               ordinavit
               centuriavitque
               ,
               ut
               elementa
               ,
               coelos
               ,
               mundum
               ,
               &
               quae
               in
               mundo
               sunt
               ,
               vicesque
               &
               ordinem
               omnium
               moderarent
               .
            
             Though
             we
             may
             adde
             with
             
               Junilius
               Africanus
            
             ,
             that
             
               [
               Whether
               the
               Angels
               meddle
               with
               the
               government
               of
               the
               world
               of
               stablished
               creatures
               ,
               is
               a
               difficult
               question
               .
               ]
            
          
        
         
           
           
             OBJECTION
             XIX
             .
          
           
             
             
               IF
               the
               soul
               do
               continue
               individuate
               ,
               yet
               its
               actings
               will
               not
               be
               such
               as
               they
               are
               now
               in
               the
               body
               ,
               because
               they
               have
               not
               spirits
               to
               act
               by
               :
               And
               as
            
             Gassendus
             
               thinketh
               ,
               that
               the
               reason
               of
               oblivion
               in
               old
               men
               ,
               is
               the
               wearing
               out
               of
               the
               vestigia
               of
               the
               former
               spirits
               ,
               by
               the
               continual
               flux
               or
               transition
               of
               matter
               ;
               so
               we
               may
               conceive
               that
               all
               memory
               will
               cease
               to
               separated
               souls
               ,
               on
               the
               same
               account
               :
               and
               therefore
               they
               will
               be
               unfit
               for
               Rewards
               or
               Punishments
               ,
               as
               not
               remembring
               the
               cause
               .
            
          
           
             Answ
             .
             1.
             
             I●
             Gassendus
             his
             opinion
             were
             true
             ,
             men
             should
             forget
             all
             things
             once
             a
             year
             ,
             if
             not
             once
             a
             month
             ,
             considering
             how
             many
             pounds
             of
             matter
             are
             spent
             every
             24
             hours
             .
             And
             why
             then
             do
             we
             better
             ,
             when
             we
             are
             old
             ,
             remember
             the
             things
             which
             we
             did
             between
             nine
             or
             ten
             years
             old
             ,
             and
             twenty
             ,
             
             than
             most
             of
             the
             later
             passages
             of
             our
             lives
             ,
             (
             as
             I
             do
             for
             my
             part
             very
             sensibly
             .
             )
          
           
             2.
             
             What
             is
             
               mans
               memory
            
             (
             for
             with
             bruits
             we
             meddle
             not
             )
             but
             
               scientia
               praeteritorum
            
             ?
             Is
             not
             remembring
             a
             knowing
             of
             things
             past
             ?
             surely
             we
             may
             perceive
             that
             it
             is
             ;
             and
             that
             it
             is
             of
             the
             same
             kind
             of
             action
             with
             the
             knowing
             of
             
               things
               present
            
             .
             And
             therefore
             we
             may
             make
             not
             memory
             a
             third
             faculty
             ,
             because
             it
             is
             the
             same
             with
             the
             understanding
             .
          
           
             3.
             
             We
             have
             little
             reason
             to
             think
             ,
             that
             the
             surviving
             soul
             will
             lose
             any
             of
             its
             
               essential
               powers
            
             ,
             and
             grow
             by
             its
             change
             not
             only
             impotent
             ,
             but
             
               another
               thing
            
             .
             Therefore
             it
             will
             be
             still
             an
             
               intelligent
               power
            
             .
             And
             though
             remote
             actions
             and
             effects
             (
             such
             as
             writing
             ,
             fighting
             ,
             &c.
             )
             are
             done
             by
             instruments
             ,
             which
             being
             removed
             we
             cannot
             do
             them
             without
             ;
             yet
             
               essential
               acts
            
             are
             nothing
             so
             ,
             (
             which
             flow
             immediately
             from
             the
             essence
             of
             the
             agent
             ,
             as
             
               light
               ,
               heat
            
             and
             motion
             of
             the
             fire
             :
             )
             If
             there
             be
             but
             
               due
               objects
            
             ,
             these
             will
             be
             performed
             without
             such
             instruments
             :
             Nor
             will
             the
             Creator
             ,
             who
             continueth
             at
             an
             active
             intelligent
             power
             ,
             continue
             it
             so
             in
             vain
             ,
             by
             denying
             it
             necessaries
             for
             its
             operations
             .
             There
             is
             like
             to
             be
             much
             difference
             in
             many
             respects
             ,
             between
             the
             soul's
             actings
             here
             and
             hereafter
             :
             but
             the
             acts
             flowing
             from
             its
             essence
             immediately
             ,
             as
             
               knowledge
               ,
               volition
               ,
               complacency
            
             ,
             
             (
             called
             Love
             )
             and
             Displacencie
             ,
             &c.
             will
             be
             the
             same
             .
             
             How
             far
             the
             soul
             here
             doth
             act
             ,
             without
             any
             idea
             or
             instrument
             ,
             I
             have
             spoken
             before
             .
             And
             the
             manner
             of
             our
             acting
             hereafter
             ,
             no
             man
             doth
             now
             fully
             understand
             :
             But
             that
             which
             is
             essentially
             an
             
               intellectual
               volitive
               power
            
             ,
             will
             not
             be
             idle
             in
             its
             active
             essence
             ,
             for
             want
             of
             a
             body
             to
             be
             its
             instrument
             .
             If
             we
             may
             so
             far
             ascribe
             to
             God
             himself
             such
             Affections
             or
             Passions
             ,
             as
             the
             ingenious
             Mr.
             
               Samuel
               Parker
            
             ,
             in
             his
             
               Teutam
               .
               Phil.
               l.
            
             2.
             c.
             8.
             p.
             333
             ,
             &c.
             hath
             notably
             opened
             ,
             we
             have
             no
             reason
             to
             think
             that
             
               scientia
               praeteritorum
            
             is
             not
             to
             be
             ascribed
             to
             a
             soul
             ,
             when
             it
             is
             separated
             from
             the
             corporeal
             spirits
             .
          
           
             Or
             if
             the
             soul
             out
             of
             the
             body
             were
             as
             liable
             ,
             as
             it
             is
             by
             diseases
             of
             the
             body
             while
             it
             is
             in
             it
             ,
             to
             the
             loss
             of
             memory
             ,
             yet
             all
             those
             arguments
             which
             prove
             the
             Life
             of
             Retribution
             hereafter
             ,
             do
             fully
             prove
             that
             God
             will
             provide
             it
             a
             way
             of
             exercise
             ,
             and
             prevent
             all
             those
             hinderances
             of
             memory
             ,
             which
             may
             make
             his
             Judgment
             and
             Retribution
             void
             .
             Again
             ,
             therefore
             I
             say
             ,
             To
             argue
             
               ab
               ignotis
            
             against
             clear
             evidence
             ,
             in
             matters
             that
             our
             own
             everlasting
             joy
             or
             sorrow
             is
             concerned
             in
             so
             deeply
             ,
             is
             a
             folly
             ,
             that
             no
             tongue
             can
             express
             with
             its
             due
             aggravations
             .
          
        
         
           
             OBJECTION
             XX.
             
          
           
             
               THe
               belief
               of
               the
               immortality
               of
               souls
               doth
               fill
               men
               with
               fears
               ,
               and
               draw
               them
               to
               superstition
               ,
            
             
             
               and
               trouble
               the
               peace
               of
               Kingdoms
               by
               unavoidable
               sects
               ,
               in
               the
               prosecution
               of
               those
               things
               which
               are
               of
               such
               transcendent
               weight
               ;
               when
               otherwise
               men
               might
               live
               in
               quietness
               to
               themselves
               and
               others
               ,
               and
               in
               promoting
               of
               the
               publick
               good
               .
            
          
           
             Answ
             .
             This
             is
             the
             maddest
             objection
             of
             all
             the
             rest
             ;
             but
             in
             our
             days
             there
             are
             men
             found
             that
             are
             no
             wiser
             than
             to
             make
             it
             .
             I
             have
             answered
             it
             fully
             in
             divers
             popular
             Treatises
             ,
             as
             that
             called
             ,
             
               A
               Saint
               ,
               or
               a
               Bruit
               ,
               &c.
               
            
          
           
             1.
             
             The
             greatest
             and
             best
             things
             are
             liable
             to
             the
             worst
             abuses
             .
             Thus
             you
             may
             argue
             against
             Reason
             ,
             that
             it
             doth
             but
             fill
             mens
             brains
             with
             knavish
             craft
             ,
             and
             enable
             them
             to
             do
             mischief
             ,
             and
             to
             trouble
             the
             world
             ,
             and
             to
             live
             themselves
             
             in
             cares
             and
             fears
             ,
             &c.
             
             Upon
             many
             such
             reasons
             ,
             
               Cotta
               ,
               in
               Cic.
               de
               Nat.
               Deor.
            
             doth
             chide
             God
             for
             making
             man
             a
             rational
             creature
             ,
             and
             saith
             ,
             he
             had
             been
             happier
             without
             it
             .
             And
             were
             it
             not
             for
             this
             wit
             and
             reason
             ,
             we
             should
             have
             none
             of
             these
             evils
             which
             you
             have
             here
             now
             mentioned
             .
             Why
             then
             is
             not
             reason
             as
             well
             as
             Religion
             on
             that
             account
             to
             be
             rejected
             ?
          
           
             On
             the
             same
             reason
             ,
             Philosophy
             and
             Learning
             may
             be
             accused
             ,
             (
             as
             it
             is
             with
             the
             Turks
             and
             Moscovites
             .
             )
             What
             abundance
             of
             sects
             ,
             and
             voluminous
             contentions
             ,
             and
             tired
             consuming
             studies
             have
             they
             caused
             ?
             witness
             all
             the
             volumes
             of
             Philosophers
             and
             School-men
             .
          
           
             On
             the
             same
             account
             you
             may
             cry
             down
             Kings
             ,
             and
             Civil
             Government
             ,
             and
             Riches
             ,
             and
             all
             that
             is
             valued
             in
             the
             world
             :
             for
             what
             wars
             and
             bloudshed
             hath
             there
             been
             in
             the
             world
             for
             Crowns
             and
             Kingdoms
             ?
             what
             hatred
             and
             contention
             for
             honour
             and
             wealth
             ?
             If
             you
             could
             make
             all
             men
             swine
             ,
             they
             would
             not
             stir
             for
             gold
             or
             pearls
             ;
             or
             if
             they
             were
             dogs
             ,
             they
             would
             not
             fight
             for
             Kingdoms
             :
             and
             if
             they
             be
             blind
             and
             impious
             worldlings
             ,
             they
             will
             not
             be
             zealous
             about
             Religion
             ,
             unless
             to
             dis-spirit
             it
             ,
             and
             to
             reduce
             it
             to
             the
             service
             of
             their
             fleshly
             interest
             ,
             (
             which
             is
             the
             hypocrites
             zeal
             .
             )
             No
             man
             will
             contend
             for
             that
             which
             he
             valueth
             not
             .
          
           
             But
             ,
             2.
             
             Consider
             ,
             that
             though
             dogs
             will
             not
             fight
             for
             Crowns
             ,
             they
             will
             fight
             for
             bones
             ,
             and
             some
             times
             need
             men
             of
             reason
             to
             stave
             them
             off
             .
             And
             though
             swine
             fight
             not
             for
             gold
             ,
             they
             will
             fight
             for
             draff
             ,
             and
             burst
             their
             bellies
             if
             they
             be
             not
             governed
             .
             And
             though
             unbelievers
             and
             Atheists
             trouble
             not
             the
             world
             to
             promote
             Religion
             ,
             they
             set
             Families
             ,
             Towns
             ,
             and
             Countries
             ,
             and
             Kingdoms
             together
             by
             the
             ears
             for
             their
             worldly
             pelf
             ,
             and
             fleshly
             interest
             .
             Enquire
             whether
             the
             wars
             of
             the
             world
             be
             not
             most
             for
             
               carnal
               interest
            
             ,
             (
             even
             where
             Religion
             hath
             been
             pretended
             :
             )
             and
             hearken
             in
             Westminster-hall
             ,
             and
             at
             the
             Assizes
             ,
             whether
             most
             of
             the
             contendings
             there
             are
             such
             as
             are
             caused
             by
             Religion
             ,
             or
             by
             the
             love
             of
             the
             world
             and
             of
             the
             flesh
             .
             And
             where
             Religion
             seemeth
             to
             be
             a
             part
             of
             the
             cause
             ,
             it
             is
             the
             Atheists
             and
             ungodly
             that
             are
             commonly
             the
             chief
             contenders
             ;
             who
             think
             it
             not
             enough
             to
             hope
             for
             no
             life
             to
             come
             themselves
             ,
             
             but
             they
             cannot
             endure
             other
             men
             that
             do
             it
             ,
             because
             they
             seem
             wiser
             ,
             and
             better
             ,
             and
             happier
             than
             they
             ,
             and
             by
             their
             holiness
             gall
             their
             consciences
             and
             condemn
             them
             .
          
           
             3.
             
             The
             extremity
             of
             this
             objections
             impudency
             appeareth
             in
             this
             above
             all
             ;
             that
             it
             is
             most
             notorious
             ,
             that
             there
             is
             no
             effectual
             cure
             for
             all
             the
             villanies
             of
             the
             world
             but
             true
             Religion
             ;
             and
             shall
             the
             cure
             be
             made
             the
             cause
             of
             that
             disease
             ?
             1.
             
             Read
             and
             judge
             in
             Nature
             and
             Scripture
             ,
             whether
             the
             
               whole
               matter
            
             of
             Religion
             be
             not
             perfectly
             contrary
             to
             the
             vices
             of
             the
             world
             .
             Will
             it
             trouble
             Kingdoms
             ,
             or
             disquiet
             souls
             ,
             to
             love
             God
             above
             all
             ,
             and
             to
             honour
             and
             obey
             him
             ,
             and
             be
             thankful
             for
             his
             mercies
             ,
             and
             to
             trust
             his
             promises
             ,
             and
             to
             rejoice
             in
             hope
             of
             endless
             glory
             :
             and
             to
             love
             our
             neighbours
             as
             our selves
             ,
             and
             to
             do
             no
             injustice
             or
             wrong
             to
             any
             :
             to
             forbear
             wrath
             and
             malice
             ,
             lust
             ,
             adultery
             ,
             theft
             and
             lying
             ,
             and
             all
             the
             rest
             expressed
             in
             this
             treatise
             .
             2.
             
             Is
             it
             not
             for
             want
             of
             Religion
             that
             all
             the
             vices
             and
             contentions
             of
             the
             world
             are
             ?
             Would
             not
             men
             be
             better
             subjects
             ,
             and
             better
             servants
             ,
             and
             better
             neighbours
             ,
             if
             they
             had
             more
             Religion
             ?
             Would
             not
             they
             lie
             ,
             and
             deceive
             ,
             and
             steal
             ,
             and
             wrong
             others
             less
             ?
             Do
             you
             think
             he
             that
             believeth
             a
             life
             to
             come
             ,
             or
             he
             that
             believeth
             it
             not
             ,
             is
             liker
             to
             cut
             your
             purse
             ,
             or
             rob
             you
             by
             the
             high
             way
             ,
             or
             bear
             false
             witness
             against
             you
             ,
             or
             be
             perjured
             ,
             or
             take
             that
             which
             is
             not
             his
             own
             ,
             or
             any
             such
             unrighteous
             thing
             ?
             Is
             he
             liker
             to
             live
             as
             a
             good
             subject
             or
             servant
             ,
             who
             looketh
             for
             a
             reward
             in
             heaven
             for
             it
             ,
             or
             he
             that
             looketh
             to
             die
             as
             a
             beast
             doth
             ?
             Is
             he
             liker
             to
             do
             well
             and
             avoid
             evil
             ,
             who
             is
             moved
             by
             the
             effectual
             hopes
             and
             fears
             of
             another
             life
             ,
             or
             he
             that
             hath
             no
             such
             hopes
             and
             fears
             ,
             but
             thinketh
             that
             if
             he
             can
             escape
             the
             Gallows
             there
             is
             no
             further
             danger
             ?
             Had
             you
             rather
             your
             servant
             ,
             that
             is
             trusted
             with
             your
             estate
             ,
             did
             believe
             that
             there
             is
             a
             life
             to
             come
             ,
             or
             that
             there
             is
             none
             ?
             Nay
             ,
             why
             doth
             not
             your
             objection
             militate
             as
             strongly
             against
             the
             thief's
             believing
             ,
             that
             there
             will
             be
             an
             Assize
             ?
             For
             if
             the
             belief
             of
             an
             Assize
             did
             not
             trouble
             him
             ,
             he
             might
             quietly
             take
             that
             which
             he
             hath
             a
             mind
             to
             ,
             and
             do
             what
             he
             list
             :
             but
             this
             fills
             his
             heart
             with
             fears
             and
             troubles
             .
             3.
             
             Compare
             those
             parts
             of
             the
             world
             (
             Brasil
             and
             Soldania
             ,
             &c.
             )
             which
             believe
             not
             a
             life
             to
             come
             ,
             
             (
             if
             any
             such
             there
             be
             )
             with
             those
             that
             do
             ,
             and
             see
             which
             
             belief
             hath
             the
             better
             effects
             .
             4.
             
             What
             is
             there
             of
             any
             effectual
             power
             ,
             to
             restrain
             that
             man
             from
             any
             villany
             which
             he
             hath
             power
             to
             carry
             out
             ,
             or
             policy
             to
             cover
             ,
             who
             doth
             not
             believe
             a
             life
             to
             come
             .
             5.
             
             And
             if
             you
             believe
             it
             not
             ,
             what
             will
             you
             do
             with
             Reason
             ,
             or
             any
             of
             your
             faculties
             ,
             or
             your
             time
             ?
             How
             will
             you
             live
             in
             the
             world
             ,
             to
             any
             better
             purpose
             ,
             than
             if
             you
             had
             slept
             out
             all
             your
             life
             ?
             What
             talk
             you
             of
             the
             
               publick
               good
            
             ,
             when
             the
             denying
             of
             our
             final
             true
             felicity
             ,
             denyeth
             all
             that
             is
             truely
             Good
             ,
             both
             publick
             and
             private
             .
          
           
             But
             so
             sottish
             and
             malignant
             an
             objection
             deserveth
             pity
             more
             than
             confutation
             .
             Whatever
             Religious
             persons
             did
             ever
             offend
             these
             men
             with
             any
             reall
             Crimes
             ,
             I
             can
             assure
             them
             ,
             that
             the
             Cure
             had
             been
             to
             have
             made
             them
             
               more
               Religious
            
             and
             not
             less
             ;
             And
             that
             the
             true
             Belief
             of
             a
             Life
             to
             come
             ,
             is
             the
             end
             ,
             the
             motive
             ,
             the
             poise
             of
             all
             wise
             and
             regular
             actions
             ,
             and
             of
             Love
             and
             Peace
             ,
             of
             right
             Government
             and
             obedience
             ,
             and
             of
             justice
             ,
             mercy
             ,
             and
             all
             that
             is
             lovely
             in
             the
             world
             .
          
        
         
           
             An
             OBJECTION
             about
             the
             Worlds
             Eternity
             .
          
           
             HAving
             said
             thus
             much
             about
             the
             point
             which
             I
             thought
             most
             considerable
             ,
             I
             shall
             answer
             an
             Objection
             about
             the
             Worlds
             Eternity
             ,
             because
             I
             perceive
             that
             it
             sticks
             with
             some
             .
          
           
             Obj.
             
               We
               finde
               it
               the
               harder
               to
               believe
               the
               Scripture
               ,
               and
               the
               Christian
               Doctrine
               ,
               because
               it
               asserteth
               a
               thing
               which
            
             Aristotle
             
               hath
               evinced
               to
               be
               so
               improbable
               ,
               as
               is
               the
               Creation
               of
               the
               World
               within
               less
               than
            
             6000
             
               years
               .
               When
               no
               natural
               reason
               can
               be
               brought
               to
               prove
               that
               the
               World
               is
               not
               eternall
               .
            
          
           
             Answ
             .
             1.
             
             It
             is
             you
             that
             are
             the
             affirmers
             ,
             and
             therefore
             on
             whom
             the
             natural
             proof
             is
             incumbent
             .
             Prove
             if
             you
             can
             that
             the
             World
             is
             eternal
             .
             Were
             it
             not
             tedious
             ,
             I
             should
             by
             examining
             your
             reasons
             shew
             that
             they
             have
             no
             convincing
             force
             at
             all
             .
          
           
             
             2.
             
             There
             is
             so
             much
             written
             of
             it
             ,
             that
             I
             am
             loth
             to
             trouble
             the
             Reader
             with
             more
             .
             I
             now
             only
             again
             referre
             
             the
             Reader
             to
             
               Raymundus
               Lullius
            
             ,
             desiring
             him
             not
             to
             reject
             his
             arguments
             if
             some
             of
             them
             seem
             not
             cogent
             ,
             seeing
             if
             any
             one
             of
             all
             his
             multitude
             prove
             such
             ,
             it
             is
             enough
             .
          
           
             3.
             
             I
             now
             only
             desire
             that
             the
             Controversie
             between
             the
             Christian
             and
             the
             Infidel
             may
             be
             but
             rightly
             stated
             .
             
             And
             to
             that
             end
             do
             not
             charge
             Christianity
             with
             any
             School-mans
             or
             other
             confident
             persons
             private
             opinions
             ,
             nor
             suppose
             Christ
             or
             Scripture
             to
             determine
             any
             thing
             ,
             which
             they
             do
             not
             determine
             .
             1.
             
             Christianity
             and
             Scripture
             do
             not
             at
             all
             determine
             ,
             whether
             the
             whole
             Universe
             was
             created
             at
             the
             same
             time
             when
             this
             our
             Heaven
             and
             Earth
             was
             :
             But
             only
             that
             the
             Systeme
             or
             World
             ,
             which
             we
             belong
             to
             ,
             the
             Sun
             ,
             and
             Moon
             ,
             and
             Starrs
             ,
             and
             Earth
             were
             then
             created
             .
             Nay
             ,
             a
             great
             part
             of
             the
             ancient
             Doctors
             ,
             and
             of
             the
             most
             learned
             late
             Expositors
             on
             Gen.
             1.
             do
             expound
             the
             Heavens
             which
             God
             is
             said
             to
             create
             as
             being
             only
             the
             visible
             Heavens
             ,
             and
             not
             including
             the
             Angels
             at
             all
             .
             And
             others
             say
             ,
             that
             by
             
               [
               In
               the
               beginning
            
             ]
             is
             meant
             
               ab
               initio
               rerum
            
             ,
             and
             that
             the
             Heavens
             there
             meant
             being
             the
             Angelical
             Habitations
             ,
             and
             the
             Earth
             as
             without
             form
             ,
             were
             both
             
               ab
               initio
               rerum
            
             before
             the
             six
             dayes
             Creation
             ,
             which
             began
             with
             the
             making
             of
             Light
             out
             of
             the
             pre-existent
             Heavens
             or
             Chaos
             .
             I
             think
             not
             this
             opinion
             true
             ;
             but
             this
             liberty
             Christian
             Doctors
             have
             taken
             of
             differing
             from
             one
             another
             in
             this
             difficult
             point
             .
             But
             they
             utterly
             differ
             about
             the
             time
             of
             the
             creation
             of
             Angels
             (
             on
             Gen.
             1.
             and
             on
             Job
             1.
             )
             and
             consequently
             whether
             there
             were
             not
             a
             World
             existent
             ,
             when
             
               this
               World
            
             was
             created
             .
          
           
             2.
             
             Or
             if
             any
             that
             seeth
             more
             than
             I
             ,
             can
             prove
             the
             contrary
             ,
             yet
             it
             is
             certainly
             a
             thing
             undetermined
             by
             Scripture
             and
             in
             the
             Christian
             Faith
             ,
             whether
             there
             were
             any
             Worlds
             that
             had
             begun
             and
             ended
             before
             this
             was
             made
             :
             That
             God
             is
             the
             maker
             of
             Heaven
             and
             Earth
             ,
             and
             of
             all
             things
             visible
             and
             invisible
             ,
             is
             most
             certain
             :
             But
             whether
             this
             Heaven
             and
             Earth
             ,
             which
             now
             is
             ,
             was
             the
             first
             which
             he
             hath
             made
             ,
             is
             a
             thing
             that
             our
             Religion
             doth
             not
             at
             all
             meddle
             with
             .
             They
             that
             with
             Origen
             affirm
             ,
             that
             there
             were
             antecedent
             worlds
             ,
             are
             justly
             blamed
             on
             one
             side
             ,
             not
             for
             speaking
             things
             false
             ,
             but
             
               things
               uncertain
            
             and
             unrevealed
             ,
             and
             for
             corrupting
             Christianity
             by
             a
             mixture
             of
             things
             alien
             and
             doubtfull
             .
             And
             
             those
             who
             affirm
             that
             there
             were
             no
             antecedent
             worlds
             ,
             are
             as
             much
             culpable
             on
             the
             other
             side
             ,
             if
             not
             more
             ,
             on
             the
             same
             account
             and
             upon
             further
             reasons
             .
             On
             the
             one
             side
             ,
             we
             know
             that
             God
             needeth
             nothing
             to
             his
             own
             felicity
             ,
             but
             is
             perfectly
             sufficient
             for
             himself
             ;
             and
             that
             he
             createth
             not
             the
             World
             
               ex
               necessitate
               naturae
            
             as
             an
             agent
             which
             acteth
             
               ad
               ultimum
               posse
            
             .
             And
             on
             the
             other
             side
             we
             know
             ,
             that
             though
             he
             hath
             a
             Goodness
             of
             self-perfection
             ,
             unspeakably
             more
             excellent
             than
             his
             Benignity
             as
             Related
             to
             man
             (
             not
             that
             one
             Property
             in
             God
             is
             to
             be
             said
             more
             excellent
             than
             another
             in
             it self
             ,
             but
             that
             
               quoad
               Relationem
            
             there
             is
             an
             infinite
             difference
             between
             his
             Goodness
             in
             Himself
             ,
             and
             his
             Goodness
             only
             as
             Related
             to
             his
             Creatures
             ,
             and
             measured
             by
             their
             interest
             )
             ,
             yet
             we
             confess
             that
             his
             Fecundity
             ,
             and
             Benignity
             is
             included
             in
             his
             own
             Goodness
             ;
             and
             that
             he
             delighteth
             to
             
               do
               Good
            
             ,
             and
             is
             communicative
             ;
             and
             that
             he
             doth
             Good
             
               ex
               necessitate
               voluntaria
               ,
               ex
               naturae
               perfectione
               ,
            
             without
             coaction
             ;
             it
             being
             most
             necessary
             that
             he
             do
             that
             which
             his
             Infinite
             wisdom
             saith
             is
             best
             :
             (
             which
             made
             
               Th.
               White
               de
               Mundo
            
             say
             ,
             that
             God
             did
             
               necessarily
               make
               the
               World
               ,
               and
               necessarily
               make
               it
               in
               time
               ,
               and
               not
            
             ab
             aeterno
             ,
             
               and
               yet
               all
               this
               most
               voluntarily
               ,
               because
               he
               doth
               necessarily
               do
               that
               which
               is
               best
               in
               the
               judgement
               of
               his
               Wisdom
               .
            
             )
             And
             we
             deny
             not
             that
             if
             a
             man
             will
             presume
             to
             give
             liberty
             to
             his
             Reason
             to
             search
             into
             unrevealed
             things
             ,
             that
             it
             will
             seem
             to
             him
             very
             improbable
             ,
             that
             he
             who
             is
             
               Actus
               purus
            
             ,
             of
             Infinite
             Power
             ,
             Wisdom
             and
             Goodness
             ,
             and
             who
             now
             taketh
             pleasure
             in
             all
             his
             works
             ,
             and
             his
             delights
             are
             with
             the
             Sons
             of
             men
             ,
             should
             from
             all
             Eternity
             produce
             no
             Creature
             till
             less
             than
             6000
             years
             ago
             ;
             when
             a
             thousand
             years
             with
             him
             are
             but
             as
             a
             day
             ;
             and
             that
             he
             should
             resolve
             to
             have
             Creatures
             to
             all
             Eternity
             ,
             who
             as
             to
             future
             duration
             shall
             be
             so
             like
             to
             Himself
             ,
             when
             from
             all
             Eternity
             he
             had
             no
             Creature
             ,
             till
             ,
             as
             it
             were
             ,
             five
             or
             six
             dayes
             agoe
             !
             Christians
             are
             apt
             to
             have
             such
             thoughts
             as
             these
             as
             well
             as
             you
             ,
             when
             they
             look
             but
             to
             rational
             probabilities
             .
             But
             they
             hold
             that
             all
             these
             matters
             ,
             whether
             there
             were
             antecedent
             worlds
             ,
             and
             how
             many
             ,
             and
             of
             what
             sort
             ,
             and
             of
             what
             duration
             ,
             whether
             this
             was
             the
             first
             ,
             are
             matters
             unrevealed
             ,
             which
             they
             ought
             not
             to
             trouble
             the
             world
             or
             themselves
             with
             prying
             into
             ,
             or
             contending
             about
             :
             And
             they
             
             finde
             that
             they
             are
             unfruitfull
             speculations
             ,
             
             which
             do
             but
             overwhelme
             the
             minde
             of
             him
             that
             searcheth
             after
             them
             ;
             when
             God
             hath
             provided
             for
             us
             in
             the
             Christian
             Faith
             ,
             more
             plain
             ,
             and
             sure
             ,
             and
             solid
             ,
             and
             wholsom
             food
             to
             live
             upon
             .
          
           
             3.
             
             And
             if
             it
             be
             unrevealed
             in
             Scripture
             ,
             whether
             before
             this
             there
             was
             any
             other
             World
             ,
             we
             must
             confess
             it
             unrevealed
             whether
             there
             were
             any
             emanant
             or
             created
             Entity
             ,
             which
             God
             did
             produce
             from
             
               all
               Eternity
            
             considered
             
               quoad
               durationem
            
             only
             .
             For
             the
             Scripture
             saith
             no
             more
             of
             one
             than
             of
             the
             other
             .
             And
             if
             there
             were
             
               one
               moment
            
             (
             dividing
             Eternity
             only
             imaginarily
             )
             in
             which
             there
             had
             been
             
               nothing
               but
               God
            
             ,
             we
             must
             equally
             confess
             an
             Eternity
             in
             which
             there
             was
             nothing
             but
             God
             :
             because
             Eternity
             hath
             no
             beginning
             .
          
           
             4.
             
             But
             Christianity
             assureth
             us
             of
             these
             two
             things
             ,
             1.
             
             That
             certainly
             there
             is
             no
             Being
             besides
             God
             but
             what
             was
             created
             ,
             produced
             or
             totally
             caused
             by
             Him
             :
             And
             that
             if
             any
             Creature
             were
             eternal
             as
             to
             duration
             ,
             yet
             it
             is
             
               after
               God
            
             in
             order
             of
             being
             as
             
               caused
               by
               Him
            
             ,
             as
             the
             shadow
             is
             after
             the
             substance
             ,
             and
             as
             the
             beams
             and
             light
             are
             after
             the
             Sun
             ;
             or
             rather
             as
             the
             leaves
             would
             be
             after
             the
             life
             of
             the
             Tree
             ,
             if
             they
             were
             conceived
             to
             be
             both
             eternal
             :
             One
             would
             be
             an
             eternal
             Cause
             ,
             and
             the
             other
             but
             an
             eternal
             Effect
             .
             2.
             
             It
             is
             certain
             ,
             that
             this
             present
             World
             containing
             the
             Sun
             ,
             and
             Moon
             ,
             and
             Heavens
             ,
             and
             Earth
             ,
             which
             are
             mentioned
             Genes
             .
             1.
             is
             not
             
               from
               Eternity
            
             .
             And
             indeed
             Reason
             it self
             doth
             make
             that
             at
             least
             very
             probable
             ,
             as
             Revelation
             makes
             it
             certain
             .
             Which
             will
             appear
             when
             I
             have
             opened
             the
             Philosophers
             opinions
             on
             the
             other
             side
             .
          
           
             2.
             
             Among
             your selves
             there
             are
             all
             these
             differences
             ,
             (
             and
             so
             we
             have
             several
             Cases
             to
             state
             with
             you
             )
             .
             1.
             
             Some
             think
             that
             this
             present
             Systeme
             of
             
               compounded
               beings
            
             is
             from
             Eternity
             .
             2.
             
             Others
             think
             ,
             that
             only
             the
             Elements
             and
             Heavens
             ,
             and
             all
             simple
             Beings
             are
             from
             Eternity
             .
             3.
             
             Others
             think
             that
             Fire
             or
             Aether
             only
             as
             the
             Active
             Element
             is
             from
             Eternity
             ,
             or
             the
             incorruptible
             matter
             of
             the
             Heavens
             .
             4.
             
             Others
             think
             that
             matter
             and
             motion
             only
             were
             from
             Eternity
             .
             5.
             
             Others
             think
             ,
             that
             only
             spiritual
             purer
             beings
             ,
             Intelligences
             or
             Mindes
             were
             from
             Eternity
             ,
             and
             other
             things
             
             produced
             immediately
             by
             them
             .
             6.
             
             And
             there
             have
             been
             those
             Heathen
             Philosophers
             ,
             who
             held
             that
             
               only
               God
            
             was
             from
             Eternity
             .
          
           
             Among
             all
             this
             variety
             of
             opinions
             ,
             why
             should
             any
             one
             think
             the
             more
             doubtfully
             of
             Christianity
             ,
             for
             denying
             some
             of
             them
             ,
             which
             all
             the
             other
             deny
             themselves
             ?
             Is
             it
             a
             likely
             thing
             that
             any
             individual
             mixt
             body
             should
             be
             eternall
             ,
             when
             we
             know
             that
             mixt
             bodies
             incline
             to
             dissolution
             ?
             and
             when
             we
             see
             many
             of
             them
             
               oriri
               &
               interire
            
             daily
             before
             our
             eyes
             ?
             And
             if
             Man
             and
             Beast
             as
             to
             each
             individual
             have
             a
             beginning
             and
             end
             ,
             it
             must
             be
             so
             as
             to
             the
             beginning
             of
             the
             species
             ;
             for
             the
             species
             existeth
             not
             out
             of
             the
             Individuals
             ,
             and
             some
             individual
             must
             be
             first
             ;
             (
             And
             as
             Bp.
             Ward
             argueth
             against
             Mr.
             Hobs
             ,
             If
             the
             World
             be
             eternal
             ,
             there
             have
             infinite
             dayes
             gone
             before
             ,
             
               e.
               g.
            
             the
             birth
             of
             Christ
             :
             and
             then
             the
             whole
             is
             no
             greater
             than
             the
             parts
             ,
             or
             infinity
             must
             consist
             of
             finite
             parts
             .
             )
             The
             Heavens
             and
             the
             Earth
             therefore
             which
             are
             
               compounded
               beings
            
             ,
             by
             the
             same
             reason
             are
             lyable
             to
             dissolution
             ,
             
             as
             man
             is
             ;
             and
             therefore
             had
             a
             beginning
             .
             So
             that
             the
             truth
             is
             ,
             there
             is
             no
             rational
             probability
             in
             any
             of
             your
             own
             opinions
             ,
             but
             those
             which
             assert
             the
             Eternity
             of
             some
             Simple
             Beings
             ,
             as
             Matter
             or
             Intelligences
             ,
             or
             an
             
               Anima
               Vniversalis
            
             .
             Now
             consider
             further
             ,
             that
             if
             ever
             there
             was
             a
             moment
             when
             there
             were
             no
             Individuals
             ,
             or
             mixt
             Beings
             ,
             
             (
             but
             only
             some
             universal
             Soul
             or
             Matter
             )
             then
             there
             was
             an
             Eternity
             when
             there
             was
             nothing
             else
             :
             (
             For
             Eternity
             hath
             no
             beginning
             )
             :
             And
             then
             will
             it
             not
             be
             as
             strange
             to
             your selves
             ,
             to
             think
             that
             God
             should
             from
             all
             Eternity
             delight
             himself
             in
             Matter
             unformed
             (
             if
             that
             be
             not
             a
             contradiction
             )
             or
             in
             an
             
               Anima
               simplex
               &
               unica
            
             ,
             without
             any
             of
             all
             the
             variegated
             matter
             ,
             and
             beings
             which
             we
             now
             finde
             besides
             in
             Nature
             ,
             as
             that
             he
             should
             eternally
             content
             himself
             with
             Himself
             alone
             ?
             If
             all
             individuals
             of
             compound
             beings
             were
             not
             from
             Eternity
             ,
             what
             was
             ?
             Either
             the
             Egge
             or
             the
             Hen
             must
             be
             first
             :
             (
             as
             the
             old
             instance
             is
             .
             )
             If
             you
             will
             come
             to
             it
             ,
             that
             either
             
               Anima
               unica
            
             ,
             or
             Atoms
             unformed
             were
             eternal
             ,
             why
             should
             not
             God
             as
             well
             be
             without
             these
             ,
             as
             be
             without
             the
             
               formed
               Worlds
            
             ?
          
           
             What
             shall
             a
             presumptuous
             minde
             now
             say
             to
             all
             these
             difficulties
             ?
             why
             return
             to
             modesty
             :
             Remember
             that
             as
             the
             
             Bird
             hath
             wit
             given
             her
             to
             build
             her
             nest
             ,
             and
             breed
             her
             young
             as
             well
             as
             man
             could
             do
             it
             ,
             and
             better
             ,
             but
             hath
             no
             wit
             for
             things
             which
             do
             not
             concern
             her
             ;
             so
             man
             hath
             reason
             for
             the
             ends
             and
             uses
             of
             reason
             ,
             and
             not
             for
             things
             that
             are
             not
             profitable
             to
             him
             ;
             and
             that
             such
             looks
             into
             Eternity
             about
             things
             unrevealed
             ,
             do
             but
             over-whelm
             us
             ,
             and
             tell
             us
             that
             
               they
               are
               unrevealed
            
             ,
             and
             that
             we
             have
             not
             one
             reason
             for
             such
             employments
             .
          
           
             And
             what
             is
             the
             end
             of
             all
             that
             I
             have
             said
             ?
             Why
             to
             tell
             you
             that
             our
             Religion
             doth
             not
             only
             say
             nothing
             of
             former
             worlds
             ,
             but
             ,
             2.
             that
             it
             also
             forbiddeth
             us
             to
             say
             ,
             Yea
             or
             Nay
             ,
             to
             such
             questions
             ,
             and
             to
             corrupt
             our
             minds
             with
             such
             presumptuous
             searches
             of
             unrevealed
             things
             .
             And
             therefore
             that
             you
             have
             no
             reason
             to
             be
             against
             the
             Scripture
             on
             this
             account
             ;
             for
             it
             doth
             not
             determine
             any
             thing
             against
             your
             own
             opinion
             ,
             if
             you
             assert
             not
             the
             eternity
             of
             this
             present
             world
             or
             system
             ;
             but
             it
             determineth
             against
             your
             presumption
             ,
             in
             medling
             with
             things
             which
             are
             beyond
             your
             reach
             .
          
           
             And
             withall
             it
             giveth
             us
             a
             certainty
             ,
             that
             as
             in
             one
             Sun
             there
             is
             the
             
               Lux
               ,
               Radii
               &
               Lumen
            
             ;
             so
             in
             one
             God
             there
             is
             
               Father
               ,
               Son
            
             ,
             and
             
               holy
               Spirit
               ;
               eternally
               existent
               and
               self-sufficient
            
             ;
             which
             quieteth
             the
             mind
             more
             than
             to
             think
             of
             an
             eternity
             of
             an
             Anima
             or
             Materia
             ,
             which
             is
             not
             God.
             
          
           
             All
             this
             I
             have
             here
             annexed
             ,
             because
             these
             Philosophical
             self-deceivers
             are
             to
             be
             pitied
             ,
             and
             to
             have
             their
             proper
             help
             :
             And
             I
             thought
             it
             unmeet
             to
             interrupt
             the
             discourse
             with
             such
             debates
             ,
             which
             are
             not
             necessary
             to
             more
             sober
             Readers
             ,
             but
             only
             for
             them
             who
             labour
             of
             this
             disease
             :
             and
             I
             know
             that
             when
             they
             read
             the
             first
             leafe
             of
             the
             book
             ,
             which
             proveth
             that
             man
             hath
             a
             Soul
             or
             Mind
             ,
             they
             will
             rise
             up
             against
             it
             with
             all
             the
             objections
             which
             Gassendus
             ,
             Mr.
             Hobs
             ,
             &c.
             assault
             the
             like
             in
             Cartesius
             with
             ,
             and
             say
             ,
             
               You
               prove
               not
               this
               Mind
               is
               any
               thing
               but
               the
               subtiler
               part
               of
               Matter
               ,
               and
               the
               temperament
               of
               the
               whole
               :
            
             To
             whom
             I
             now
             answer
             ,
             1.
             
             That
             it
             is
             not
             in
             that
             place
             incumbent
             on
             me
             ,
             nor
             seasonable
             to
             prove
             any
             more
             than
             I
             there
             assert
             .
             2.
             
             But
             I
             have
             here
             done
             it
             for
             their
             sakes
             ,
             more
             seasonably
             ,
             though
             my
             discourse
             is
             entire
             and
             firm
             without
             it
             .
          
           
             And
             I
             desire
             the
             unbelieving
             Reader
             to
             observe
             ,
             that
             I
             
             am
             so
             far
             from
             an
             unnecessary
             incroaching
             upon
             his
             liberty
             ,
             and
             making
             him
             believe
             that
             Christianity
             condemneth
             all
             those
             conjectures
             of
             Philosophers
             which
             it
             asserteth
             not
             it self
             ,
             that
             I
             have
             taken
             the
             liberty
             of
             free
             conjecturing
             in
             such
             cases
             my self
             ,
             
             not
             going
             beyond
             the
             evidence
             of
             probability
             ,
             or
             the
             bounds
             of
             modesty
             :
             and
             that
             I
             think
             them
             betrayers
             of
             the
             Christian
             cause
             ,
             or
             very
             injurious
             to
             it
             ,
             who
             would
             interess
             it
             in
             matters
             with
             what
             it
             medleth
             not
             ;
             and
             corrupt
             it
             ,
             by
             pretending
             that
             it
             condemneth
             all
             the
             opinions
             in
             Philosophy
             which
             themselves
             are
             against
             .
             Nor
             am
             I
             one
             that
             believe
             that
             Christianity
             will
             allow
             me
             that
             zeal
             ,
             which
             too
             hastily
             and
             peremptorily
             condemneth
             all
             ,
             that
             in
             such
             points
             do
             hold
             what
             I
             dislike
             .
             I
             do
             not
             anathematize
             as
             Hereticks
             all
             those
             ,
             who
             hold
             those
             opinions
             which
             either
             Stephanus
             ,
             or
             
               Guilielm
               .
               Episc
               .
               Parisienses
            
             condemned
             in
             their
             
               Articul
               .
               Contra
               varios
               in
               fide
               errores
               :
            
             though
             I
             think
             many
             of
             them
             dangerous
             ,
             and
             most
             
               very
               audacious
            
             .
             e.
             g.
             
               Quod
               intelligentia
               motrix
               coeli
               fluit
               in
               animas
               rationales
               ,
               sicut
               corpus
               coeli
               influit
               corpus
               humanum
               :
               Quod
               scientia
               intelligentiae
               non
               differt
               à
               substantia
               ejus
               .
               Quod
               intelligentia
               sola
               voluntate
               movet
               coelum
               :
               Quod
               omne
               quod
               non
               habet
               materiam
               est
               aeternum
               .
               Quod
               intellectus
               non
               est
               forma
               corporis
               nisi
               assistens
               :
               Quod
               anima
               separata
               non
               patitur
               ab
               igne
               :
               Quod
               anima
               separata
               manet
               animal
               vivum
               ,
            
             &c.
             
             I
             can
             more
             charitably
             bear
             such
             opinions
             than
             those
             that
             so
             severely
             then
             condemned
             them
             .
             Though
             yet
             I
             think
             that
             in
             this
             age
             ,
             it
             is
             one
             of
             the
             devils
             chief
             designs
             ,
             to
             assault
             Christianity
             by
             false
             Philosophy
             .
          
           
             Pretend
             not
             then
             your
             by-opinions
             to
             prejudice
             you
             against
             Christianity
             in
             the
             main
             :
             much
             less
             against
             those
             natural
             verities
             ,
             which
             all
             wise
             ,
             and
             sober
             ,
             and
             honest
             Philosophers
             are
             agreed
             in
             .
             When
             
               Xenocrates
               ,
               de
               morte
            
             ,
             (
             translated
             by
             Ficinus
             )
             had
             in
             the
             name
             of
             Socrates
             ,
             told
             Axiochus
             what
             Gobrias
             told
             ,
             of
             an
             inferiour
             place
             whither
             souls
             went
             at
             death
             ,
             and
             of
             their
             judgment
             ,
             and
             of
             the
             torment
             ,
             
               Vbi
               homines
               impii
               omniformibus
               suppliciis
               cruciati
               perpetua
               punitione
               
               vexantur
               ,
            
             he
             disclaimeth
             the
             imposition
             of
             the
             belief
             of
             so
             much
             ,
             but
             selects
             this
             certainty
             ,
             
               Ego
               ratione
               coactus
               hoc
               solum
               plane
               firmiterque
               cognosco
               ,
               animam
               omnem
               immortalem
               existere
               ,
               &
               eam
               ,
               quae
               pura
               ex
               iis
               locis
               abierit
               ,
               sine
               tristitia
               vivere
               ;
               Quamobrem
               sive
               sursum
               sive
               deorsum
               tendas
               ,
            
             Axioche
             ,
             
               beatum
               fore
               te
               oportet
               ,
               si
               modo
               pi●
               sancteque
               vixeris
               .
            
             N.B.
             And
             he
             holds
             to
             this
             ,
             
               [
               Non
               in
               mortem
               ,
               sed
               in
               ipsam
               immortalitatem
               migras
               :
               neque
               bonis
               privaberis
               ,
               sed
               integra
               bonorum
               possessione
               frueris
               :
               nec
               voluptates
               mortali
               corpori
               mixtas
               percipies
               amplius
               ,
               sed
               omni
               prorsus
               tristitia
               vacuas
               :
               Illuc
               inquam
               proficisceris
               ex
               hoc
               carcere
               liber
               ,
               ubi
               quieta
               omnia
               ,
               &
               à
               tristitia
               senectuteque
               semota
               .
               Vbi
               exultatio
               sancta
               ,
               vitaque
               malorum
               nescia
               ,
               &
               tranquilla
               pace
               nutrita
               ,
               naturam
               rerum
               speculans
               ,
               &
               arcana
               Philosophiae
               contemplans
               ;
               haud
               sane
               ad
               turbae
               theatrive
               gratiam
               ,
               sed
               ad
               perspicuae
               veritatis
               objectum
               .
               ]
            
          
           
             If
             you
             are
             not
             wise
             enough
             to
             be
             Christians
             ,
             why
             will
             you
             not
             be
             as
             wise
             and
             honest
             as
             the
             better
             sort
             of
             Heathens
             ?
             Must
             we
             have
             so
             much
             adoe
             to
             reason
             debauched
             hypocrites
             and
             apostates
             ,
             to
             that
             which
             nature
             taught
             so
             many
             ,
             who
             yet
             did
             but
             in
             part
             improve
             it
             ?
             Believe
             this
             much
             which
             a
             Xenocrates
             or
             Socrates
             could
             teach
             you
             ,
             and
             live
             accordingly
             ,
             and
             you
             will
             not
             be
             blinded
             and
             deceived
             with
             so
             many
             beastly
             lusts
             ,
             which
             hinder
             your
             belief
             ,
             and
             will
             drown
             you
             in
             perdition
             .
             Or
             rather
             come
             to
             Christ
             ,
             who
             will
             better
             cure
             those
             lusts
             than
             Socrates
             or
             Plato
             ,
             or
             any
             Philosopher
             could
             do
             .
             But
             alas
             ,
             Epicurus
             had
             more
             Court
             and
             Country
             disciples
             than
             the
             manly
             sort
             of
             Philosophers
             ,
             however
             the
             wise
             men
             vilified
             him
             in
             the
             Schools
             :
             And
             his
             Apostles
             ,
             while
             they
             contemn
             the
             doctrine
             of
             incorporeal
             spirits
             ,
             do
             so
             often
             animate
             themselves
             with
             those
             corporeal
             spirits
             ,
             which
             the
             hearers
             of
             Christs
             disciples
             thought
             they
             had
             
               drunk
               in
               ,
               Act.
            
             2.
             
             That
             they
             are
             more
             fool-hardy
             and
             pot-confident
             than
             their
             wiser
             adversaries
             ;
             and
             get
             that
             with
             audacity
             ,
             that
             I
             say
             not
             impudency
             ,
             which
             others
             lose
             by
             humble
             modesty
             :
             for
             (
             saith
             
               Cicero
               ,
               de
               fin
               .
               l.
            
             2.
             p.
             100.
             )
             
               Est
               tanti
               Philosophitamque
               nobilis
               ,
               audacter
               sua
               decreta
               defendere
               .
            
             ]
             And
             his
             doctrine
             so
             befriendeth
             sin
             ,
             that
             sin
             will
             befriend
             it
             ;
             and
             then
             it
             is
             not
             like
             to
             want
             entertainment
             .
             For
             as
             Cicero
             ,
             ibid.
             
               Qualis
               est
               ista
               philosophia
               ,
               quae
               non
               interitum
               afferat
               pravitatis
               ,
               sed
               sit
               contenta
               mediocritate
               vitiorum
               ?
               —
               In
               magnis
               interdum
               
               versatur
               angustiis
               ,
               ut
               hominum
               conscientia
               remota
               ,
               nihil
               tam
               turpe
               sit
               ,
               quod
               voluptatis
               causa
               non
               videatur
               esse
               facturus
               .
               Deinde
               ubi
               erubuit
               (
               vis
               enim
               est
               permagna
               naturae
               )
               confugit
               illuc
               ut
               neget
               accedere
               posse
               quidquam
               ad
               voluptatem
               nihil
               dolentis
               .
               —
               Luxuriam
               non
               reprehendit
               ,
               modo
               sit
               vacua
               infinita
               cupiditate
               &
               timore
               .
               Hoc
               loco
               discipulos
               quaerere
               videtur
               ,
               ut
               qui
               Asoti
               esse
               velint
               ,
               Philosophi
               fiant
               .
            
          
           
             I
             have
             cited
             more
             out
             of
             Cicero
             than
             any
             other
             in
             this
             Treatise
             ,
             and
             yet
             when
             I
             think
             how
             far
             our
             Apostates
             are
             below
             him
             ,
             seeing
             they
             despise
             the
             words
             of
             Christ
             ,
             I
             will
             once
             more
             use
             the
             words
             of
             Cicero
             ,
             to
             convince
             them
             ,
             shame
             them
             or
             condemn
             them
             .
             Tuscul
             .
             Qu.
             l.
             1.
             pag.
             229.
             
             [
             
               Quorsum
               igitur
               haec
               spectat
               oratio
               ?
               Quae
               sit
               illa
               vis
               &
               unde
               sit
               intelligendum
               puto
               .
               Non
               est
               corte
               nec
               cordis
               ,
               nec
               sanguinis
               ,
               nec
               cerebri
               ,
               nec
               atomorum
               :
               Anima
               sit
               animus
               ,
               ignisve
               nescio
               :
            
             (
             He
             doubted
             whether
             the
             Platonists
             or
             Stoicks
             were
             in
             the
             right
             )
             
               nec
               me
               pudet
               ut
               istos
               fateri
               me
               nescire
               quod
               nesciam
               :
               Illud
               ,
               si
               ulla
               alia
               de
               re
               obscura
               ,
            
             
             
               affirmare
               possem
               ,
               sive
               anima
               ,
               sive
               ignis
               ,
               sit
               animus
               ,
               eum
            
             jurarem
             
               esse
               divinum
            
             .
             N.B.
             (
             Cicero
             dare
             swear
             that
             the
             soul
             is
             divine
             ,
             though
             he
             doubt
             of
             the
             immateriality
             :
             and
             our
             Apostates
             deny
             both
             .
             )
             And
             reciting
             its
             operations
             ,
             he
             saith
             ,
             p.
             239.
             
             
               Prorsus
               haec
               divina
               mihi
               videtur
               vis
               ,
               quae
               tot
               res
               efficiat
               ac
               tantas
               .
               —
               Vigere
               ,
               sapere
               ,
               invenire
               ,
               meminisse
               ;
               ergo
               animus
               ,
               qui
               ,
               ut
               ego
               dico
               ,
               divinus
               ,
               ut
               Euripides
               audet
               dicere
               ,
               Deus
               est
               :
               &
               quidem
               si
               Deus
               aut
               anima
               aut
               ignis
               est
               ,
               idem
               est
               animus
               hominis
               .
               —
               Sin
               autem
               est
               quinta
               quaedam
               natura
               ab
               Aristotele
               inducta
               primum
               ,
               haec
               &
               Deorum
               est
               &
               animorum
               .
               —
               Animorum
               nulla
               in
               his
               terris
               origo
               inveniri
               potest
               :
               nihil
               enim
               est
               in
               animis
               mistum
               ,
               atque
               concretum
               ,
               aut
               quod
               ex
               terra
               natum
               atque
               fictum
               esse
               videatur
               :
               nihil
               ne
               aut
               humidum
               quidem
               ,
               aut
               stabile
               ,
               aut
               igneum
               :
               his
               enim
               in
               naturis
               nihil
               inest
               quod
               vim
               memoriae
               ,
               mentis
               ,
               cogitationis
               habeat
               ;
               quod
               &
               praeterita
               teneat
               ,
               &
               futura
               provideat
               ,
               &
               complecti
               possit
               praesentia
               ;
               quae
               sola
               divina
               sunt
               :
               nec
               invenietur
               unquam
               unde
               ad
               homines
               venire
               possit
               ,
               nisi
               à
               Deo.
               Singularis
               est
               igitur
               natura
               quaedam
               ,
               atque
               vis
               animi
               sejuncta
               ab
               his
               usitatis
               notisque
               naturis
               :
               Itaque
               quicquid
               est
               illud
               quod
               sentit
               ,
               quod
               sapit
               ,
               quod
               vult
               ,
               quod
               viget
               ,
               coeleste
               &
               divinum
               est
               ,
               ob
               eamque
               rem
               ,
            
             aeternum
             
               sit
               necesse
               est
               :
               nec
               vero
               Deus
               ipse
               qui
               intelligitur
               à
               nobis
               ,
               alio
               modo
               intelligi
               potest
               ,
               nisi
               Mens
               soluta
               quaedam
               ,
               &
               libera
               ,
               segregata
               ab
               omni
               
               concretione
               mortali
               ,
               omnia
               sentiens
               ,
               &
               movens
               ,
               ipsaque
               praedita
               motu
               sempiterno
               ;
               hoc
               è
               genere
               atque
               eadem
               è
               natura
               est
               humana
               mens
               .
            
             (
             So
             that
             though
             he
             suspected
             it
             to
             have
             some
             pure
             materiality
             ,
             it
             was
             but
             such
             as
             he
             thought
             God
             had
             ,
             and
             consisted
             with
             its
             eternity
             .
             )
             
               Vbi
               igitur
               aut
               qualis
               ista
               mens
               ?
            
             (
             scil
             .
             Deus
             )
             
               ubi
               tua
               ,
               aut
               qualis
               ?
               potesne
               dicere
               ?
               An
               si
               omnia
               ad
               intelligendum
               non
               habeo
               ,
               quae
               habere
               vellem
               ,
               ne
               iis
               quidem
               quae
               habeo
               ,
               mihi
               per
               te
               uti
               licebit
               ?
               Non
               valet
               tantum
               animus
               ,
               ut
               sese
               ipse
               videat
               :
               At
               ut
               oculus
               ,
               sic
               animus
               sese
               non
               videns
               alia
               cernit
               .
               —
            
          
           
             Page
             226.
             he
             saith
             of
             them
             that
             plead
             for
             the
             souls
             mortality
             ,
             [
             
               Praeclarum
               nescio
               quid
               adepti
               sunt
               ,
               qui
               didicerunt
               se
               ,
               cum
               tempus
               mortis
               venisset
               ,
               totos
               esse
               perituros
               .
               —
               Quid
               habet
               ista
               res
               aut
               laetabile
               aut
               gloriosum
               ?
               sed
               plurimi
               contra
               nituntur
               ,
               animosque
               quasi
               capite
               damnatos
               morte
               mulctant
               :
               neque
               aliud
               est
               quidquam
               cur
               incredibilis
               his
               animorum
               videatur
               aeternitas
               ,
               nisi
               quod
               nequeunt
               qualis
            
             animus
             sit
             vacans
             corpore
             
               intelligere
               ,
               &
               cogitatione
               comprehendere
               :
               Quasi
               vero
               intelligant
               qualis
               sit
               in
               ipso
               corpore
               !
               quae
               confirmatio
               !
               quae
               magnitudo
               !
               qui
               locus
               .
               —
               Haec
               reputent
               isti
               qui
               negant
               animum
               sine
               corpore
               se
               intelligere
               posse
               :
               videbunt
               ,
               quem
               in
               ipso
               corpore
               intelligant
               !
               Mihi
               quidem
               naturam
               animi
               intuenti
               ,
               multò
               difficilior
               occurrit
               cogitatio
               ,
               multóque
               obscurior
               ,
               qualis
               animus
            
             in
             corpore
             
               sit
               ,
               tanquam
               alienae
               domi
               ,
               quam
               qualis
               cum
               exierit
               ,
               &
               in
               liberum
               coelum
               ,
               quasi
               in
               domum
               suam
               venerit
               .
               Si
               enim
               quod
               nunquam
            
             vidimus
             ,
             
               id
               quale
               sit
               intelligere
               non
               possumus
               .
               Certe
               &
               Deum
               ipsum
               ,
               &
               divinum
               animum
               corpore
               liberatum
               ,
               ●ogitatione
               complecti
               non
               possumus
               .
               —
            
          
           
             Page
             225.
             
             
               Atque
               ea
               profecto
               tum
               multo
               puriora
               ,
               &
               dilucidiora
               cernentur
               ,
               cum
               ,
               quo
               natura
               fert
               ,
               liber
               animus
               pervenerit
               —
               Cum
               nihil
               erit
               praeter
               animum
               ,
               nulla
               res
               objecta
               ,
               impediet
               ,
               quo
               minus
               percipiat
               ,
               quale
               quidque
               sit
               ;
               Quamvis
               copiose
               haec
               diceremus
               ,
               si
               res
               postularet
               ,
               quam
               multa
               ,
               quam
               varia
               spectacula
               ,
               animus
               in
               locis
               coelestibus
               esset
               habiturus
               .
               —
            
          
           
             Page
             210
             ,
             211.
             
             
               Ipsi
               majorum
               gentium
               dii
               qui
               habentur
               ,
               hinc
               à
               nobis
               prosecti
               in
               coelum
               reperientur
               :
               —
               multi
               de
               diis
               prava
               sentiunt
               :
               id
               enim
               vitioso
               more
               effici
               solet
               :
               omnes
               tamen
               esse
               vim
               &
               naturam
               divinam
               arbitrantur
               :
               nec
               vero
               id
               collocutio
               hominum
               ,
               aut
               consensus
               efficit
               :
               non
               institutis
               opinio
               est
               confirmata
               ;
               non
               legibus
               ;
               omni
               autem
               in
               re
               consensio
               omnium
               gentium
               lex
               naturae
               putanda
               est
               .
               —
               Haec
               ita
               sentimus
               natura
               du●e
               ,
               nulla
               ratione
               ,
               nullaque
               doctrina
               :
               Maximum
               vero
               argumentum
               est
               naturam
               ipsam
               
               de
               Immortalitate
               animorum
               tacitam
               judicare
               ,
               quod
               omnibus
               curae
               sunt
               ,
               &
               maxime
               quidem
               ,
               quae
               post
               mortem
               futura
               sint
               .
            
             N.B.
             —
             
               Abiit
               ad
               deos
               Hercules
               :
               Nunquam
               abiisset
               nisi
               cum
               inter
               homines
               esset
               ,
               eam
               sibi
               viam
               munivisset
               .
               Quid
               in
               hac
               Republica
               tot
               tantosque
               viros
               ad
               Rempublicam
               interfectos
               cogitasse
               arbitramur
               ?
               Iisdemne
               ut
               finibus
               nomen
               suum
               quibus
               vita
               terminaretur
               ?
               Nemo
               unquam
               sine
               magna
               spe
               immortalitatis
               se
               pro
               patria
               offerret
               ad
               mortem
               .
               —
               Nescio
               quomodo
               inhaeret
               in
               mentibus
               quasi
               saeculorum
               quoddam
               augurium
               futurorum
               ;
               idque
               maximis
               ingeniis
               ,
               altissimisque
               animis
               &
               existit
               maxime
               &
               apparet
               facillimè
               :
               Quo
               quidem
               dempto
               quis
               tam
               esset
               amens
               ,
               qui
               semper
               in
               laboribus
               &
               periculis
               viveret
               ?
            
          
           
             This
             maketh
             me
             think
             of
             Augustines
             saying
             ,
             
               Si
               anima
               mortalis
               est
               ,
               Epicurus
               in
               animo
               meo
               palmam
               habet
               .
            
             Confess
             .
             l.
             6.
             c.
             ult
             .
          
           
             
               Quod
               si
               omnium
               Consensus
            
             (
             inquit
             Cic.
             ib.
             )
             
               naturae
               vox
               est
               ,
               Omnesque
               qui
               ubique
               sunt
               consentiunt
               esse
               aliquid
               quod
               ad
               eos
               pertineat
               qui
               è
               vita
               cesserunt
               ,
               nobis
               quoque
               idem
               existimandum
               :
               Etsi
               ,
               quorum
               aut
               ingenio
               aut
               virtute
               animus
               excellit
               ,
               eos
               arbitramur
               quia
               natura
               optima
               sint
               ,
               cernere
               naturae
               vim
               maxime
               ;
               verisimile
               est
               cum
               optimus
               quisque
               maxime
               posteritati
               serviat
               ,
               esse
               aliquid
               cujus
               is
               post
               mortem
               sensum
               sit
               habiturus
               .
               Sed
               ,
               ut
               deos
               esse
               natura
               opinamur
               ,
               qualesque
               sint
               ratione
               cognoscimus
               :
               sic
               permanere
               animos
               arbitramur
               consensu
               omnium
               nationam
               .
            
             N.B.
             
               Qua
               in
               sede
               ,
               qualesque
               sint
               ;
               ratione
               discendum
               est
               .
            
          
           
             Pag.
             232.
             
             
               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
               agnoscito
               .
               In
               quo
               igitur
               est
               loco
               ?
               —
               Vbi
               ubi
               sit
               animus
               ,
               certe
               quidem
               in
               te
               est
               .
               Quae
               est
               ei
               natura
               ?
               Propria
               puto
               &
               sua
               .
               Sed
               fac
               igneam
               ,
               fac
               spirabilem
               !
               Nihil
               ad
               id
               de
               quo
               agimus
               :
               Illud
               modo
               videto
               :
               ut
               Deum
               noris
               ,
               etsi
               ejus
               ignores
               &
               locum
               &
               faciem
               :
               sic
               Animum
               tibi
               tuum
               notum
               esse
               oportere
               ,
               etiamsi
               ejus
               ignores
               &
               locum
               &
               formam
               :
               In
               animi
               autem
               cognitione
               dubitare
               non
               possumus
               ,
               nisi
               planè
               in
               physicis
               plumbei
               sumus
               ,
               quin
               nihil
               sit
               animis
               admistum
               ,
               nihil
               concretum
               ,
               
               nihil
               copulatum
               ,
               nihil
               coagmentatum
               ,
               nihil
               duplex
               .
               Quod
               cum
               it
               a
               sit
               ,
               certè
               nec
               secerni
               ,
               nec
               dividi
               ,
               nec
               descerpi
               ,
               nec
               distrahi
               potest
               ;
               nec
            
             interire
             
               igitur
               .
               Est
               enim
               interitus
               quasi
               discessus
               &
            
             secretio
             ,
             
               ac
               direptus
               earum
               partium
               ,
               quae
               ante
               interitum
               junctione
               aliqua
               tenebantur
               .
               His
               &
               talibus
               adductus
            
             Socrates
             ,
             
               nec
               patronum
               quaesivit
               ad
               judicium
               capitis
               ,
               nec
               judicibus
               supplexfuit
               ,
               adhibuitque
               liberam
               contumaciam
               ,
               à
               magnitudine
               animi
               ductam
               ,
               non
               à
               superbia
               :
               &
               supremo
               vitae
               die
               de
               hoc
               ipso
               multa
               disseruit
               ,
               &
               paucis
               ante
               diebus
               ,
               cum
               facile
               posset
               educi
               è
               custodia
               ,
               noluit
               :
               Et
               cum
               penè
               in
               manu
               jam
               mortiferum
               illud
               teneret
               poculum
               ,
               locutus
               ita
               est
               ,
               ut
               non
               ad
               mortem
               trudi
               ,
               verum
               in
               Coelum
               videretur
               ascendere
               .
               Ita
               enim
               censebat
               ,
               itaque
               disseruit
               ;
               Duas
               esse
               vias
               ,
               duplicesque
               cursus
               animorum
               è
               corpore
               excedentium
               :
               Nam
               qui
               se
               humanis
               vitiis
               contaminassent
               ,
               &
               se
               ●otos
               libidinibus
               dedissent
               —
               iis
               devium
               quoddam
               iter
               esse
               ,
               seclusum
               a
               Concilio
               deorum
               .
               Qui
               autem
               se
               integros
               castosque
               servavissent
               ,
               quibusque
               fuisset
               minima
               cum
               corporis
               contagio
               ,
               seseque
               ab
               his
               semper
               sevocassent
               ,
               essentque
               in
               corporibus
               humanis
               ,
               vitam
               imitati
               deorum
               ,
               his
               ad
               illos
               a
               quibus
               essent
               profecti
               reditum
               facilem
               patere
               .
               —
               Cato
               autem
               sic
               abiit
               e
               vita
               ,
               ut
               causam
               moriendi
               nactum
               se
               esse
               gauderet
               .
               Vetat
               enim
               Dominus
               ille
               in
               nobis
               Deus
               missu
               hinc
               nos
               suo
               demigrare
               .
               Cum
               vero
               causam
               justam
               Deus
               ipse
               dederit
               ,
               ut
               tunc
               Socrati
               ,
               nunc
               Catoni
               ,
               saepe
               multis
               ;
               ne
               ille
               medi●s
               fidius
               vir
               sapiens
               laetus
               ex
               his
               tenebris
               in
               lucem
               illam
               excesserit
               :
               nec
               tamen
               illa
               vincula
               carceris
               ruperit
               ;
               leges
               enim
               vetant
               .
            
          
           
             Pag.
             227.
             
             
               Licet
               concurrant
            
             Plebeii
             
               omnes
               philosophi
               (
               sic
               enim
               ii
               qui
               à
               Platone
               &
               Socrate
               ,
               &
               ab
               illa
               familia
               dissident
               ,
               appellandi
               videntur
               )
               non
               modo
               nihil
               unquam
               tam
               eleganter
               explicabunt
               ,
               sed
               ne
               hoc
               quidem
               ipsum
               quàm
               subtiliter
               conclusum
               sit
               ,
               intelligent
               .
               Sentit
               animus
               se
               moveri
               :
               quod
               cum
               sentit
               ,
               illud
               una
               sentit
               ,
               se
               vi
               sua
               ,
               non
               aliena
               moveri
               :
               nec
               accidere
               posse
               ,
               ut
               ipse
               unquam
               à
               se
               deseratur
               :
               Ex
               quo
               efficitur
               aeternitas
               .
            
          
           
             I
             have
             been
             tedious
             ,
             and
             will
             therefore
             only
             adde
             his
             application
             ,
             Pag.
             233
             ,
             234.
             
             
               Tota
               Philosophorum
               vita
               ,
               commentatio
               mortis
               .
               Nam
               quid
               aliud
               agimus
               cum
               à
               voluptate
               ,
               id
               est
               à
               corpore
               ,
               cum
               à
               re
               familiari
               ,
               quae
               est
               ministra
               &
               famula
               corporis
               ,
               cum
               à
               Repub.
               Cum
               à
               negotio
               omni
               sevocamus
               animum
               ?
               
               Quid
               inquam
               tum
               agimus
               ,
               nisi
               animum
               ad
               seipsum
               ,
               aduocamus
               ?
               secum
               esse
               cogimus
               ?
               maximèque
               à
               corpore
               abducimus
               :
               secernere
               autem
               à
               corpore
               animum
               ,
               nec
               quidquam
               aliud
               est
               quàm
               emori
               discere
               .
               Quare
               hoc
               commentemur
               ,
               mihi
               crede
               ;
               disjungamusque
               nos
               à
               corporibus
               ,
               id
               est
               ,
               consuescamus
               mori
               .
               Hoc
               &
               dum
               erimus
               in
               terris
               erit
               illi
               coelesti
               vitae
               simile
               .
               Et
               cum
               illuc
               ex
               his
               vinculis
               emissi
               feremur
               ,
               minus
               tardabitur
               cursus
               animorum
               :
               Quo
               cum
               venerimus
               ,
               tum
               denique
               vivemus
               :
               Nam
               haec
               quidem
               vita
               ,
               mors
               est
               ,
               quam
               lamentari
               possem
               ,
               si
               liberet
               .
            
          
           
             And
             how
             the
             Somatists
             were
             then
             esteemed
             ,
             he
             addeth
             ,
             [
             
               Catervae
               veniunt
               contradicentium
               ,
               non
               solum
               Epicureorum
               ,
               quos
               equidem
               ,
               non
               despicio
               ;
               sed
               nescio
               quomodo
               ,
               doctissimus
               quisque
               contemnit
               .
            
             And
             among
             Christians
             they
             will
             never
             recover
             their
             reputation
             .
          
           
             I
             know
             that
             some
             doubting
             Christians
             are
             ready
             to
             say
             as
             Cicero's
             Auditor
             ,
             who
             saith
             ,
             that
             he
             had
             often
             read
             
               Plato
               ;
               sed
               nescio
               quomodo
               dum
               lego
               assentior
               ;
               cum
               posui
               librum
               ,
               &
               mecum
               ipse
               de
               Immortalitate
               Animorum
               caepi
               cogitare
               ,
               assensio
               omnis
               illa
               elabitur
               .
            
             But
             this
             is
             because
             the
             truth
             is
             not
             sufficiently
             concocted
             ,
             nor
             the
             conjoyned
             Frame
             of
             Evidences
             entirely
             and
             deeply
             printed
             on
             the
             minde
             ;
             and
             so
             diversions
             alienate
             the
             minde
             from
             the
             just
             apprehension
             of
             some
             of
             those
             Evidences
             which
             it
             had
             formerly
             had
             a
             glimpse
             of
             ,
             and
             leave
             it
             open
             to
             the
             contrary
             suggestions
             .
             He
             that
             is
             surprised
             when
             his
             Prospective
             Glass
             or
             Telescope
             is
             not
             with
             him
             ,
             will
             not
             see
             those
             things
             which
             by
             their
             help
             he
             saw
             before
             .
             And
             the
             remembrance
             of
             former
             convictions
             in
             the
             generall
             ,
             will
             hardly
             satisfie
             a
             man
             against
             his
             present
             different
             apprehension
             ,
             though
             he
             be
             conscious
             that
             he
             had
             then
             more
             help
             than
             now
             .
             I
             have
             found
             my self
             a
             far
             clearer
             apprehension
             of
             the
             certainty
             of
             the
             Life
             to
             come
             ,
             and
             of
             the
             truth
             of
             the
             Gospel
             ,
             when
             I
             have
             come
             newly
             from
             the
             serious
             view
             of
             the
             entire
             frame
             of
             convincing
             Evidences
             ,
             than
             I
             can
             have
             at
             other
             times
             ,
             when
             many
             particulars
             are
             out
             of
             the
             way
             ,
             or
             much
             worn
             off
             my
             apprehensions
             .
          
           
             These
             passages
             I
             have
             cited
             out
             of
             Heathens
             ,
             to
             convince
             or
             confound
             those
             that
             under
             the
             Gospel
             ,
             with
             their
             hearts
             ,
             tongues
             or
             lives
             ,
             deny
             those
             truths
             which
             the
             light
             of
             Nature
             hath
             so
             far
             made
             clear
             .
             Remembring
             both
             those
             Symbols
             
             of
             
               Pythagoras
               ,
               De
               rebus
               divinis
               a●sque
               lumine
               ne
               loquaris
               ,
               &
               de
               Dis●rebusque
               divinis
               ,
               nihil
               tam
               minabile
               dicitur
               ,
               quod
               non
               debeas
               credere
               :
            
             and
             his
             Verse
             (
             translated
             by
             Ficinus
             )
             ,
             
               
                 Corpore
                 deposito
                 cum
                 liber
                 ad
                 aethera
                 perges
                 ,
              
               
                 Evades
                 hominem
                 factus
                 deus
                 aetheris
                 almi
                 .
              
            
          
           
             Alcinous
             reciting
             Plato's
             reasons
             for
             the
             Immortality
             of
             the
             Soul
             ,
             cap.
             25.
             mentioneth
             seven
             reasons
             ,
             1.
             
             
               Anima
               cuicunque
               adest
            
             ,
             Vitam
             affert
             ,
             
               ●tpote
               illi
            
             naturaliter
             
               insitam
               :
               Quod
               vero
            
             vitam
             
               praestat
               ,
               mortem
               minime
               suscipit
               :
               Ergo
               immortale
               existit
               ,
            
             2.
             
             
               Anima
               cum
               per
               corporis
               sensus
               ad
               illa
               quae
               sensibilia
               sunt
               descendit
               ,
               angitur
               &
               turbatur
               ;
               nec
               similis
               esse
               potest
               illius
               cujus
               praesentia
               turbatur
               .
            
             3.
             
             
               Anima
               ipsa
               natura
               corpori
               dominatur
               .
               Quod
               autem
               natura
               sua
               regit
               ,
               &
               imperat
               ,
               divinitati
               cognatum
               :
               Ergo
               anima
               Deo
               proxima
               immortalis
               est
               ,
            
             &c.
             
             And
             because
             it
             may
             be
             objected
             ,
             that
             by
             the
             first
             reason
             ,
             the
             Souls
             of
             Bruits
             would
             be
             immortall
             ,
             he
             answereth
             that
             ,
             but
             so
             doubtfully
             and
             darkly
             as
             is
             not
             worth
             the
             reciting
             .
             But
             though
             Alcinous
             incline
             to
             the
             negative
             (
             of
             the
             Immortality
             of
             the
             
               Animae
               brutorum
            
             )
             Porphyrius
             is
             peremptory
             for
             the
             affirmative
             ,
             upon
             the
             supposition
             of
             their
             rationality
             .
          
           
             The
             Stoick
             Philosophers
             bear
             also
             as
             full
             a
             testimony
             against
             the
             Athiest
             and
             the
             denyers
             of
             humanity
             ,
             as
             the
             rest
             :
             For
             though
             Cicero
             thank
             them
             for
             nothing
             ,
             and
             rebuke
             them
             for
             denying
             the
             Souls
             eternity
             ,
             and
             giving
             us
             but
             
               Vsuram
               ,
               ut
               cornicibus
            
             ,
             a
             longer
             and
             not
             an
             everlasting
             life
             ,
             yet
             some
             of
             them
             seem
             to
             be
             of
             another
             minde
             ,
             and
             the
             rest
             rather
             think
             that
             the
             Souls
             of
             men
             will
             participate
             in
             the
             Worlds
             periodical
             revolutions
             ,
             than
             be
             at
             all
             annihilated
             or
             deprived
             of
             felicity
             .
             The
             paucity
             of
             their
             writings
             which
             have
             come
             down
             to
             us
             ,
             and
             the
             malice
             of
             the
             Epicureans
             with
             whom
             they
             were
             at
             the
             greatest
             odds
             ,
             did
             make
             them
             represented
             as
             if
             they
             had
             held
             more
             unreasonable
             opinions
             ,
             and
             been
             more
             sowre
             and
             inhumane
             than
             indeed
             they
             were
             .
             And
             some
             who
             of
             late
             times
             condemn
             them
             for
             that
             in
             which
             they
             agree
             with
             the
             doctrine
             of
             Christ
             ,
             do
             seem
             to
             mean
             Christianity
             ,
             while
             they
             exclaim
             against
             the
             severities
             of
             Stoicisme
             ,
             and
             mean
             the
             
             Church
             while
             they
             name
             but
             the
             Porch
             .
             Certainly
             ,
             if
             Cicero
             himself
             ,
             who
             is
             offended
             with
             their
             schisme
             ,
             do
             represent
             their
             opinions
             aright
             ,
             and
             if
             we
             may
             judge
             of
             the
             rest
             by
             his
             speeches
             of
             Cato
             ,
             and
             by
             the
             writings
             of
             
               Seneca
               ,
               Epictetus
            
             and
             Antonine
             ,
             and
             if
             Barlaam
             hath
             truely
             collected
             their
             Ethicks
             ,
             there
             were
             no
             men
             that
             spake
             and
             lived
             so
             like
             Christians
             ,
             who
             were
             strangers
             to
             Christ
             .
             He
             that
             would
             see
             the
             difference
             between
             them
             and
             the
             Epicureans
             ,
             let
             him
             but
             read
             the
             Praeloquium
             before
             his
             Antoninus
             of
             Mr.
             Gataker
             (
             that
             man
             of
             admirable
             Learning
             ,
             Humility
             ,
             and
             Piety
             ,
             not
             to
             be
             named
             without
             love
             and
             honour
             ,
             nor
             
               in
               this
               Age
            
             without
             tears
             )
             :
             Of
             Antoninus
             himself
             he
             saith
             ,
             
               [
               Certè
               quaecunque
               Dominus
               ipse
               Christus
               in
               concionilus
               collationibusque
               suis
               Historiae
               Evangelicae
               insertis
               [
               de
               mali
               cogitatione
               etiam
               abstinenda
               ,
               de
               affectibus
               vitiosis
               supprimendis
               ,
               de
               sermone
               otioso
               non
               insuper
               habendo
               ,
               de
               animo
               cum
               primis
               excolendo
               ,
               &
               ad
               imaginem
               divinam
               effingendo
               ,
               de
               beneficentia
               simplicissime
               exhibenda
               ,
               de
               injuriis
               aequanimiter
               ferendis
               ,
               de
               admonitione
               &
               increpatione
               cum
               moderatione
               cautioneque
               accurata
               exercendi●
               ,
               de
               relus
               quibi
               slibet
               ,
               adeoque
               vita
               ipsa
               ,
               uli
               res
               ratioque
               poscit
               nihili
               habendis
               ,
               de
               aliis
               denique
               plerisque
               pietatis
               ,
               charitatis
               ,
               aequitatis
               ,
               humanitatis
               ,
               officiis
               quam
               exquitissime
               obeundis
               exequendisque
               ]
               praecepta
               dedit
               ;
               apud
               nostrum
               hunc
               eadem
               ,
               perinde
               acsi
               illa
               lectitasset
               ipse
               ,
               in
               dissertationum
               commentationumque
               harum
               congerie
               inspersa
               passim
               ,
               nec
               sine
               vehementia
               et
               vivacitate
               insigni
               quae
               in
               praecordia
               ipsa
               penitus
               penetret
               .
               —
               Lector
               quivis
               sedulus
               advertet
               ,
               ingenuus
               agnoscet
               .
            
          
           
             The
             sum
             of
             their
             doctrine
             ,
             different
             from
             the
             Epicureans
             ,
             he
             thus
             reciteth
             ,
             (
             and
             by
             citations
             copiously
             proveth
             )
             
               [
               Numen
               coeleste
               rerum
               humanarum
               curam
               gerere
               ;
               nec
               universi
               tantummodo
               ,
               sed
               hominum
               etiam
               singulorum
               ,
               &
               rerum
               quoque
               singularum
               ;
               rebus
               humanis
               praesto
               esse
               ,
               generique
               humano
               ,
               non
               ad
               bona
               vere
               sic
               dicta
               duntaxat
               ,
               sed
               &
               ad
               vitae
               hujus
               commoda
               ,
               &
               adminicula
               suppetitias
               ferre
               .
               Deum
               itaque
               ante
               omnia
               colendum
               ;
               ad
               omnia
               invocandum
               ,
               per
               omnia
               cogitandum
               ,
               in
               omnilus
               agnoscendum
               &
               comprobandum
               ,
               de
               omnibus
               laudandum
               &
               celebrandum
               ;
               huic
               uni
               in
               omni
               negotio
               simpliciter
               obsequendum
               ;
               ab
               ipso
               quicquid
               obvenerit
               animo
               prompto
               ac
               lubenti
               excipiendum
               atque
               amplexandum
               ,
               nihil
               mellus
               ,
               nihil
               convenientius
               ,
               
               nihil
               conducibilius
               ,
               nihil
               opportunius
               ,
               aut
               tempestivius
               ,
               quàm
               id
               ,
               quicquid
               existat
               ,
               quodipse
               voluerit
               ,
               existimandum
               :
               qu●cunque
               ducere
               visum
               fuerit
               ,
               citra
               tergiversationem
               aut
               murmurationem
               ,
               sponte
               sequendum
               ;
               locum
               stationemque
               quemcunque
               is
               assignaverit
               ,
               strenuè
               tuendum
               ,
               enixè
               tenendum
               ,
               etiamsi
               mortem
               millies
               oppetere
               oporteret
               .
               ]
               Haec
               de
               Numine
               Stoici
               &
               erga
               numen
               affectu
               .
            
          
           
             
               De
               homine
               &
               officiis
               —
               [
               Hunc
               &
               corditus
               diligere
               &
               curare
               &
               sustinere
               ,
               injuriaque
               omni
               (
               ut
               quae
               impietatis
               etiam
               notam
               inurat
               )
               abstinere
               ;
               &
               beneficentia
               prosequi
               ,
               nec
               sibi
               soli
               genitum
               censere
               se
               ,
               aut
               vivere
               ,
               sed
               in
               commune
               bonum
               ac
               beneficium
               ,
               cunciis
               pro
               facultate
               viribusque
               semet
               exhibere
               ,
               re
               ipsa
               ,
               reique
               bene
               gestae
               conscientia
               ,
               (
               nec
               hac
               etiam
               ipsa
               quadantenus
               reputata
               )
               citra
               vestem
               ,
               aut
               mercedis
               spem
               commodive
               proprii
               intuitum
               ,
               contentum
               agere
               ;
               à
               beneficio
               uno
               praestito
               ad
               aliud
               transire
               ,
               nec
               unquam
               benefaciendo
               defatisci
               ;
               sed
               vitae
               telam
               ,
               tanquam
               vivendi
               fructus
               hic
               sit
               ;
               benefactis
               si●i
               invicem
               continenter
               annexis
               ,
               ita
               totum
               pertexere
               ,
               ut
               nusquam
               interveniat
               hiatus
               ullus
               vel
               minimus
               ;
               beneficii
               loco
               ,
               quod
               benefecerit
               habentem
               ;
               sibique
               profuisse
               existimantem
               ;
               si
               alii
               cuiquam
               usui
               esse
               poterit
               ;
               nec
               extra
               se
               proinde
               quicquam
               vel
               laudis
               humanae
               ,
               vel
               lucelli
               ,
               aut
               aucupantem
               aut
               expetentem
               :
               Ad
               haec
               nihil
               mentis
               cultu
               antiquius
               ,
               nihil
               honesti
               studio
               petius
               aut
               pretiosius
               habere
               :
               ab
               eo
               denique
               quod
               officii
               sui
               esse
               norit
               ,
               nulla
               vel
               vitae
               ,
               nedum
               alius
               rei
               cujuspiam
               ,
               cupidine
               abducendum
               ,
               nulla
               mortis
               cruciatusve
               illius
               ,
               ne
               dum
               damni
               aut
               detrimenti
               formidine
               abigendum
               se
               permittere
               .
               ]
               Haec
               Stoicorum
               praecepta
               sunt
               —
               ▪
            
          
           
             When
             will
             the
             whole
             tribe
             of
             the
             Epicureans
             ever
             give
             the
             world
             such
             a
             Prince
             as
             Antonine
             ?
             who
             taught
             the
             world
             ,
             that
             a
             Prince
             should
             be
             a
             Philosopher
             ,
             and
             that
             self-government
             ,
             and
             a
             well-ordered
             mind
             and
             life
             ,
             is
             the
             first
             point
             in
             the
             government
             and
             well-ordering
             of
             the
             Common-wealth
             ;
             and
             that
             Monarchy
             may
             be
             so
             used
             ,
             as
             to
             consist
             as
             well
             with
             the
             peoples
             interest
             and
             liberty
             ,
             as
             the
             most
             accurate
             Venetian
             Democraty
             :
             The
             only
             hurt
             that
             ever
             he
             was
             charged
             to
             do
             being
             this
             ,
             that
             he
             lived
             so
             well
             ,
             that
             he
             seemed
             somewhat
             to
             hinder
             the
             succeeding
             lustre
             of
             Christianity
             ,
             even
             in
             Constantine
             and
             Theodosius
             themselves
             .
          
           
             And
             as
             for
             the
             Stoicks
             great
             doctrine
             of
             
               Virtues
               self-sufficiency
               
               to
               felicity
            
             ,
             which
             Plato
             and
             Aristotle
             also
             own
             against
             the
             
               Epicurean
               felicity
               of
               Pleasure
            
             ,
             it
             is
             undoubtedly
             a
             very
             great
             and
             sacred
             .
             Theological
             verity
             :
             But
             it
             implieth
             a
             higher
             truth
             ,
             
             which
             I
             have
             vindicated
             in
             this
             Treatise
             ,
             
               viz.
               That
               man
               hath
               an
               ultimate
               end
               above
               himself
               ,
               and
               that
               God
            
             (
             for
             all
             that
             he
             is
             perfect
             ,
             and
             can
             receive
             no
             addition
             of
             felicity
             )
             
               is
               both
               his
               own
               and
               our
               end
               ,
            
             
             (
             though
             
               intendere
               finem
            
             is
             not
             spoken
             univocally
             of
             God
             and
             man
             )
             
               and
               that
               his
               Goodness
               as
               essential
               in
               himself
               ,
            
             
             
               and
               as
               his
               own
               perfection
               ,
               is
               ,
               in
               the
               order
               of
               our
               conceptions
               ,
               much
               higher
               than
               his
               Benignity
               or
               Goodness
               ,
               as
               related
               to
               the
               good
               of
               man.
            
             I
             have
             read
             some
             late
             self-esteeming
             Writers
             ,
             (
             who
             love
             not
             to
             be
             named
             by
             way
             of
             opposition
             )
             who
             have
             undertaken
             the
             defence
             of
             the
             Epicurean
             heresie
             ,
             that
             Pleasure
             is
             formally
             both
             man's
             felicity
             ,
             and
             his
             ultimate
             end
             :
             but
             their
             reasonings
             for
             it
             are
             not
             half
             so
             handsome
             and
             adapted
             to
             deceive
             ,
             as
             the
             discourse
             of
             Torquatus
             in
             
               Cicero
               ,
               de
               finib
            
             .
             is
             ;
             which
             indeed
             may
             seem
             very
             plausible
             ,
             till
             Cicero's
             excellent
             Answer
             is
             compared
             with
             it
             .
             It
             is
             a
             fair
             pretence
             to
             say
             ,
             That
             a
             good
             man
             is
             pleased
             with
             nothing
             but
             that
             which
             is
             good
             ,
             and
             that
             true
             pleasure
             is
             to
             be
             found
             especially
             in
             virtue
             ,
             and
             that
             temperance
             and
             chastity
             should
             be
             more
             pleasant
             ,
             than
             excess
             and
             luxury
             ;
             and
             yet
             that
             the
             best
             men
             ,
             when
             they
             do
             any
             great
             and
             excellent
             work
             ,
             do
             therefore
             do
             it
             because
             it
             pleaseth
             them
             .
             But
             the
             truth
             is
             ,
             that
             
               Bonum
               qua
               bonum
               est
               objectum
               voluntatis
               ;
               good
            
             and
             appetibile
             are
             the
             same
             :
             it
             is
             first
             good
             because
             it
             
               pleaseth
               us
            
             ,
             but
             it
             
               pleaseth
               us
            
             ,
             because
             it
             is
             esteemed
             by
             us
             to
             be
             good
             .
             And
             the
             greatest
             good
             should
             greathest
             please
             us
             ,
             because
             it
             is
             first
             the
             greatest
             good
             :
             And
             as
             God
             in
             himself
             is
             infinitely
             better
             than
             any
             delight
             or
             felicity
             of
             ours
             ,
             so
             is
             he
             therefore
             to
             be
             more
             the
             object
             of
             our
             delight
             .
             And
             as
             the
             good
             of
             the
             world
             ,
             
             or
             of
             Kingdoms
             ,
             or
             of
             thousands
             ,
             is
             better
             than
             the
             pleasure
             of
             one
             individual
             person
             ,
             so
             should
             it
             be
             
               better
               loved
            
             ,
             and
             more
             delighted
             in
             .
             For
             if
             Good
             as
             Good
             be
             appetible
             and
             delectable
             ,
             then
             the
             
               greatest
               Good
            
             must
             have
             the
             greatest
             love
             and
             pleasure
             .
             And
             nature
             it self
             telleth
             us
             ,
             that
             he
             that
             would
             not
             rather
             be
             annihilated
             than
             the
             world
             should
             be
             annihilated
             ,
             or
             would
             not
             lose
             his
             life
             and
             honour
             ,
             to
             save
             the
             life
             ,
             and
             honour
             ,
             and
             felicity
             of
             King
             and
             Kingdom
             ,
             is
             no
             good
             member
             of
             Civil
             Society
             ,
             but
             a
             person
             blinded
             by
             selfishness
             and
             sensuality
             .
             Therefore
             man
             hath
             something
             above
             himself
             ,
             and
             his
             own
             pleasure
             ,
             to
             seek
             and
             to
             take
             pleasure
             in
             .
             How
             far
             you
             can
             congruously
             say
             ,
             that
             you
             
               take
               pleasure
               in
               your
               pleasure
            
             ,
             and
             so
             make
             your
             own
             pleasure
             the
             object
             ,
             yea
             ,
             the
             only
             ultimate
             object
             of
             it self
             ,
             I
             shall
             not
             now
             stay
             to
             enquire
             .
             But
             certain
             I
             am
             ,
             that
             though
             our
             love
             ,
             which
             is
             our
             complacency
             in
             the
             beloved
             object
             ,
             is
             our
             
               actus
               finalis
            
             ,
             yet
             is
             it
             not
             the
             
               objectum
               finale
            
             to
             it self
             ;
             but
             God
             himself
             ,
             the
             infinite
             Good
             ,
             is
             that
             
               final
               Object
            
             ;
             and
             the
             
               Publick
               Good
            
             is
             a
             more
             noble
             and
             excellent
             object
             than
             our
             own
             .
             And
             though
             it
             be
             truly
             our
             felicity
             to
             
               love
               God
            
             ,
             yet
             we
             
               love
               him
               not
               chiefly
            
             because
             it
             is
             
               our
               felicity
               to
               love
               him
            
             ,
             but
             because
             he
             is
             
               chiefly
               Good
            
             and
             Lovely
             ;
             and
             then
             in
             the
             second
             instant
             ,
             we
             love
             our
             own
             love
             ,
             and
             delight
             even
             in
             our
             own
             delights
             .
             Indeed
             the
             
               sensitive
               life
            
             ,
             as
             such
             ,
             can
             seek
             nothing
             higher
             than
             its
             
               own
               delight
            
             :
             but
             the
             
               rational
               life
            
             is
             made
             to
             intend
             and
             prosecute
             that
             end
             ,
             which
             reason
             telleth
             us
             
               is
               best
            
             ,
             and
             to
             prefer
             that
             before
             our selves
             ,
             which
             is
             better
             than
             our selves
             .
             And
             therefore
             the
             Epicurean
             opinion
             ,
             which
             maketh
             Pleasure
             our
             highest
             end
             ,
             doth
             shew
             that
             the
             Sect
             is
             sensual
             and
             bruitish
             ,
             and
             have
             brought
             their
             reason
             into
             servitude
             to
             their
             appetites
             and
             lusts
             .
             And
             nature
             it self
             doth
             abhor
             the
             notion
             ,
             when
             it
             is
             brought
             into
             the
             light
             ;
             and
             will
             hear
             him
             with
             some
             horrour
             who
             shall
             speak
             out
             and
             say
             ,
             
               [
               God
               is
               not
               to
               be
               chiefly
               loved
               for
               himself
               ,
               nor
               as
               he
               is
               best
               in
               himself
               ,
               nor
               as
               my
               ultimate
               objective
               end
               ,
               but
               only
               to
               be
               loved
               next
               my self
               ,
               as
               a
               means
               to
               my
               felicity
               or
               pleasure
               ,
               as
               meat
               ,
               drink
               ,
               ease
               ,
               and
               sport
               ,
               and
               lust
               are
               .
               And
               virtue
               or
               holiness
               is
               not
               to
               be
               loved
               chiefly
               for
               it self
               ,
               that
               is
               ,
               as
               it
               is
               the
               Image
               of
               God
               ,
               and
               pleasing
               to
               him
               ,
               but
               as
               it
               conduceth
               to
               my
               pleasure
               .
               ]
            
             As
             Cicero
             excellently
             noteth
             ,
             there
             is
             a
             great
             deal
             
             of
             difference
             between
             these
             two
             ;
             [
             
               To
               love
               vertue
               as
               vertue
               ,
               and
               so
               to
               take
               pleasure
               in
               it
               because
               it
               is
               virtue
            
             ;
             ]
             and
             
               [
               To
               love
               virtue
               for
               pleasures
               sake
               ,
               more
               than
               for
               its
               own
               :
               ]
            
             For
             he
             that
             doth
             so
             ,
             must
             say
             as
             Cicero
             chargeth
             Epicurus
             plainly
             to
             say
             ,
             that
             
               Luxury
               is
               not
               to
               be
               discommended
               if
               it
               be
               not
               unpleasant
               :
            
             for
             the
             end
             is
             the
             measure
             and
             rule
             to
             judge
             of
             all
             the
             means
             .
             If
             pleasure
             as
             pleasure
             be
             best
             ,
             then
             to
             him
             that
             so
             continues
             it
             ,
             to
             live
             more
             pleasedly
             in
             whoredom
             ,
             and
             drunkenness
             ,
             and
             theft
             ,
             and
             murder
             ,
             than
             in
             godliness
             and
             honesty
             ,
             it
             will
             be
             better
             so
             to
             do
             :
             And
             virtue
             ,
             and
             lust
             or
             wickedness
             ,
             will
             stand
             in
             competition
             only
             in
             the
             point
             of
             pleasure
             .
             And
             then
             ,
             which
             think
             you
             will
             have
             the
             greater
             party
             ,
             and
             what
             a
             case
             would
             mankind
             be
             in
             ?
             I
             am
             perswaded
             ,
             that
             the
             well
             studying
             the
             excellent
             discourse
             of
             Cicero
             on
             this
             point
             ,
             and
             the
             reasons
             which
             the
             Stoicks
             and
             the
             rest
             of
             the
             Philosophers
             give
             against
             the
             
               Plebeian
               Philosophers
            
             ,
             (
             as
             Cicero
             calleth
             them
             )
             may
             much
             conduce
             to
             help
             many
             Divines
             themselves
             to
             a
             righter
             understanding
             of
             the
             same
             controversie
             ,
             as
             in
             Theology
             they
             have
             otherwise
             worded
             it
             ,
             
               Whether
               God
               or
               our
               own
               felicity
               be
               most
               to
               be
               loved
               ?
            
             (
             And
             yet
             without
             running
             into
             the
             fanatick
             extreme
             ,
             of
             
               separating
               the
               love
               of
               God
               and
               our selves
               ,
               and
               calling
               men
               to
               try
               whether
               for
               his
               glory
               they
               can
               be
               willing
               to
               be
               damned
               .
            
             )
             Only
             when
             you
             read
             the
             Philosopher
             saying
             ,
             that
             
               virtue
               in
            
             and
             
               for
               it self
            
             is
             to
             be
             loved
             as
             our
             felicity
             ;
             elucidate
             it
             by
             remembring
             ,
             that
             this
             is
             ,
             because
             that
             vertue
             in
             it self
             is
             the
             Image
             of
             God
             ,
             and
             by
             our
             felicity
             they
             mean
             the
             
               perfection
               of
               our
               natures
            
             ,
             in
             respect
             of
             the
             end
             for
             which
             we
             were
             made
             .
             And
             that
             as
             the
             excellency
             of
             my
             knife
             or
             pen
             (
             yea
             ,
             or
             my
             horse
             )
             is
             not
             to
             be
             measured
             by
             their
             
               own
               pleasure
            
             but
             their
             
               usefulness
               to
               me
            
             ,
             because
             I
             am
             their
             end
             ;
             so
             is
             it
             ,
             as
             to
             man's
             perfection
             ,
             as
             he
             is
             made
             for
             God
             ,
             and
             related
             to
             him
             ,
             (
             for
             all
             that
             he
             hath
             no
             need
             of
             us
             ,
             seeing
             he
             can
             be
             pleased
             in
             us
             .
             )
             Thus
             this
             Philosophical
             controversie
             is
             coincident
             with
             one
             of
             the
             greatest
             in
             Theologie
             .
          
           
             Though
             I
             have
             displeased
             many
             Readers
             ,
             by
             making
             this
             Treatise
             swell
             so
             big
             ,
             by
             answering
             so
             many
             objections
             as
             I
             have
             done
             ,
             yet
             I
             know
             that
             many
             will
             expect
             that
             I
             should
             have
             made
             it
             much
             greater
             ,
             by
             answering
             ,
             1.
             
             Abundance
             of
             particular
             objections
             from
             Scripture-difficulties
             :
             2.
             
             And
             
             many
             discourses
             of
             several
             sorts
             of
             persons
             ,
             who
             contradict
             some
             things
             which
             I
             have
             said
             .
             But
             I
             supersede
             any
             further
             labour
             of
             that
             kind
             ,
             for
             these
             following
             reasons
             .
          
           
             1.
             
             It
             would
             fill
             many
             volumes
             to
             do
             it
             ,
             as
             the
             number
             and
             quality
             of
             the
             Objections
             do
             require
             .
             2.
             
             Those
             that
             require
             it
             are
             yet
             so
             lazie
             ,
             that
             they
             will
             not
             read
             this
             much
             which
             I
             have
             already
             written
             ,
             as
             esteeming
             it
             too
             long
             .
             3.
             
             They
             may
             find
             it
             done
             already
             by
             Commentators
             ,
             if
             they
             will
             have
             but
             the
             patience
             to
             peruse
             them
             .
             4.
             
             I
             have
             laid
             down
             that
             evidence
             for
             the
             main
             cause
             of
             GODLINESS
             and
             CHRISTIANITY
             ,
             by
             which
             he
             that
             well
             digesteth
             it
             ,
             will
             be
             enabled
             himself
             to
             defend
             it
             against
             abundance
             of
             cavils
             ,
             which
             I
             cannot
             have
             time
             to
             enumerate
             and
             answer
             .
             5.
             
             The
             scribles
             of
             self-conceited
             men
             are
             so
             tedious
             ,
             and
             every
             one
             so
             confident
             that
             his
             reasons
             are
             considerable
             ,
             and
             yet
             every
             one
             so
             impatient
             to
             be
             contradicted
             and
             confuted
             ,
             that
             it
             is
             endless
             to
             write
             against
             them
             ,
             and
             it
             is
             unprofitable
             to
             sober
             Readers
             ,
             as
             well
             as
             tedious
             to
             me
             ,
             and
             ungrateful
             to
             themselves
             .
             To
             instance
             but
             in
             the
             last
             that
             came
             to
             my
             hands
             ,
             an
             
               Inquisitio
               in
               fidem
               Christianoram
               hujus
               seculi
               ,
            
             (
             the
             name
             prefixed
             I
             so
             much
             honour
             ,
             that
             I
             will
             not
             mention
             it
             .
             )
             Page
             3.
             he
             calleth
             
               confidence
               in
               errour
            
             by
             the
             name
             of
             certainty
             ,
             as
             if
             every
             man
             were
             certain
             that
             hath
             but
             ignorance
             enough
             to
             over-look
             all
             cause
             of
             doubting
             .
             Page
             13.
             
             
               He
               will
               not
               contend
               if
               you
               say
               ,
               that
               it
               is
               by
               divine
               faith
               ,
               that
               we
               believe
               the
               words
               to
               be
               true
               which
               are
               Gods
               ;
               and
               by
               humane
               faith
               by
               which
               we
               believe
               them
               to
               be
               the
               words
               of
               God.
            
             He
             saith
             ,
             that
             
               Faith
               hath
               no
               degrees
               :
               but
               is
               alway
               equal
               to
               it self
               :
               to
               believe
               is
               to
               assent
               ,
               and
               to
               doubt
               is
               to
               suspend
               assent
            
             ;
             Ergo
             ,
             
               where
               there
               is
               the
               least
               doubt
               ,
               there
               is
               no
               faith
               ;
               and
               where
               there
               is
               no
               doubt
               ,
               there
               is
               the
               highest
               faith
            
             ;
             Ergo
             ,
             
               Faith
               is
               always
               in
               the
               highest
               ,
               and
               is
               never
               more
               or
               less
               :
               And
               yet
               it
               may
               be
               called
               small
               when
               it
               is
            
             quasi
             nulla
             ,
             (
             that
             quasi
             is
             to
             make
             up
             a
             gap
             )
             
               in
               respect
               of
               the
               subject
               ,
               or
               at
               least
               hardly
               yielded
               ;
               and
               in
               regard
               of
               the
               object
               ,
               when
               few
               things
               are
               believed
               .
            
             Page
             26.
             
             He
             maketh
             the
             Calvinists
             to
             be
             Enthusiasts
             ,
             (
             that
             is
             ,
             Fanaticks
             )
             
               because
               they
               say
               ,
               that
               they
               know
               the
               Scripture
               by
               the
               Spirit
            
             :
             (
             as
             if
             subjectively
             we
             had
             no
             need
             of
             the
             Spirit
             ,
             to
             teach
             us
             the
             things
             of
             God
             ;
             and
             objectively
             the
             spirit
             of
             miracles
             and
             sanctification
             were
             not
             the
             notifying
             evidence
             or
             testimony
             of
             
             the
             truth
             of
             Christ
             .
             )
             The
             same
             name
             he
             vouchsafeth
             them
             that
             hold
             ,
             
               That
               the
               Scripture
               is
               known
               by
               universal
               tradition
               to
               be
               God's
               word
               ,
               and
               every
               mans
               own
               reason
               must
               tell
               him
               (
               or
               discern
               )
               the
               meaning
               of
               it
               .
            
             And
             he
             concludeth
             ,
             that
             
               if
               every
               one
               may
               expound
               the
               Scripture
               ,
               even
               in
               fundamentals
               ,
               then
               every
               man
               may
               plead
               against
               all
               Magistrates
               ,
               in
               defence
               of
               murder
               or
               any
               other
               crime
               ,
               as
               a
               rational
               plea
               ;
               and
               say
               ,
               Why
               should
               you
               punish
               me
               for
               that
               which
               God
               hath
               bid
               me
               do
               .
            
             As
             if
             God
             would
             have
             no
             reasonable
             creature
             ,
             but
             bruits
             only
             to
             be
             his
             subjects
             .
             As
             if
             a
             man
             could
             knowingly
             obey
             a
             Law
             ,
             which
             he
             neither
             knoweth
             ,
             nor
             must
             know
             the
             meaning
             of
             ;
             and
             is
             bound
             to
             do
             he
             knoweth
             not
             what
             .
             And
             as
             if
             the
             Kings
             subjects
             must
             not
             understand
             the
             meaning
             of
             the
             fifth
             Commandment
             ,
             nor
             of
             Rom.
             13.
             
             
               Honour
               thy
               father
               and
               mother
            
             ;
             and
             ,
             
               Let
               every
               soul
               be
               subject
               to
               the
               higher
               powers
               ,
               and
               not
               resist
               .
            
             Or
             as
             if
             Kings
             must
             govern
             only
             dogs
             and
             swine
             ,
             or
             might
             make
             murder
             ,
             adultery
             ,
             idolatry
             and
             perjury
             ,
             the
             duty
             of
             all
             their
             subjects
             when
             they
             pleased
             ,
             because
             none
             must
             judge
             of
             the
             meaning
             of
             God's
             Law
             by
             which
             they
             are
             forbidden
             :
             or
             as
             if
             it
             were
             the
             only
             way
             to
             make
             men
             obedient
             to
             Kings
             and
             Parents
             ,
             to
             have
             no
             understanding
             that
             God
             commandeth
             any
             man
             to
             obey
             them
             ,
             nor
             to
             know
             any
             Law
             of
             God
             that
             doth
             require
             it
             :
             or
             as
             if
             all
             our
             Pastors
             and
             Teachers
             were
             not
             to
             be
             so
             useful
             to
             us
             as
             a
             sign-post
             ;
             nor
             we
             were
             not
             to
             learn
             of
             them
             or
             of
             our
             Parents
             any
             thing
             ,
             that
             God
             either
             by
             nature
             or
             Scripture
             ever
             taught
             us
             :
             or
             as
             if
             a
             child
             or
             subject
             ,
             who
             is
             required
             to
             learn
             the
             meaning
             of
             his
             Ruler's
             Laws
             ,
             to
             judge
             of
             them
             
               judicio
               privatae
               discretionis
            
             ,
             were
             thereby
             allowed
             to
             mis-understand
             them
             ,
             and
             to
             say
             that
             they
             command
             us
             that
             which
             they
             forbid
             us
             ;
             and
             because
             the
             King
             forbiddeth
             us
             to
             murder
             ,
             he
             alloweth
             us
             to
             say
             ,
             You
             proposed
             it
             to
             my
             understanding
             ,
             and
             I
             understand
             it
             that
             you
             bid
             me
             murder
             ,
             and
             therefore
             you
             may
             not
             punish
             me
             .
             As
             if
             he
             that
             is
             bound
             to
             judge
             by
             a
             bare
             discerning
             what
             is
             commanded
             him
             ,
             and
             what
             forbidden
             ,
             were
             allowed
             to
             judge
             ,
             
               in
               partem
               utramlibet
            
             ,
             that
             it
             is
             or
             it
             is
             not
             ,
             as
             please
             himself
             .
             As
             if
             when
             the
             King
             hath
             printed
             his
             Statutes
             ,
             he
             had
             forfeited
             all
             his
             authority
             by
             so
             doing
             ,
             and
             his
             subjects
             might
             say
             ,
             
               Why
               do
               you
               punish
               us
               for
               disobeying
               your
               Laws
               ,
               when
               you
               promulgated
               them
               to
               us
               as
               rational
               
               creatures
               to
               discern
               their
               sense
               ?
            
             Will
             it
             profit
             the
             world
             to
             write
             confutations
             of
             such
             stuff
             as
             this
             ?
             or
             must
             a
             man
             that
             is
             not
             condemned
             to
             Stage-playing
             or
             Ballad-making
             ,
             thus
             waste
             his
             time
             ?
             Do
             the
             people
             need
             to
             be
             saved
             from
             such
             stuff
             as
             this
             ?
             If
             so
             ,
             what
             remedy
             ,
             but
             to
             pity
             them
             ,
             and
             say
             ,
             
               Quos
               perdere
               vult
            
             Jupiter
             
               hos
               dementat
               ,
               &
               si
               populus
               vult
               decipi
               ,
               decipiatur
               .
            
          
           
             And
             yet
             to
             do
             no
             more
             wrong
             to
             the
             Scriptures
             ,
             than
             to
             Councils
             ,
             and
             Bulls
             ,
             and
             Statutes
             ,
             and
             Testaments
             ,
             and
             Deeds
             ,
             and
             Bonds
             ,
             he
             concludeth
             ,
             
               Of
               all
               writings
               whatsoever
               ,
               that
               by
               the
               meer
               words
               of
               the
               writer
               you
               cannot
               be
               certain
               of
               his
               sense
               ;
               though
               they
               be
               common
               words
               ,
               and
               you
               take
               them
               in
               the
               common
               sense
               .
            
             So
             that
             if
             any
             doubt
             arise
             about
             my
             words
             ,
             if
             I
             resolve
             it
             by
             writing
             I
             cannot
             be
             understood
             ;
             but
             if
             I
             spake
             the
             same
             syllables
             by
             word
             of
             mouth
             ,
             it
             would
             serve
             the
             turn
             .
             As
             if
             no
             man
             could
             be
             sure
             of
             the
             sense
             of
             any
             Law
             ,
             or
             Testament
             ,
             or
             Bond
             ,
             or
             Covenant
             ,
             which
             is
             committed
             to
             writing
             ,
             nor
             of
             any
             exposition
             of
             them
             ,
             if
             once
             it
             fall
             under
             Pen
             or
             Press
             .
             As
             if
             God's
             writing
             the
             Ten
             Commandments
             had
             left
             them
             unintelligible
             ,
             in
             comparison
             of
             his
             speaking
             them
             .
             Then
             farewell
             all
             Historical
             certainty
             .
             Hath
             every
             single
             Priest
             himself
             any
             assurance
             of
             the
             sense
             of
             the
             Council
             ,
             the
             Canons
             ,
             the
             Popes
             Decreetals
             and
             Bulls
             ,
             but
             by
             the
             way
             of
             writing
             ?
             And
             so
             the
             poor
             people
             must
             ,
             instead
             of
             the
             Church
             ,
             believe
             only
             that
             Priest
             that
             orally
             speaketh
             to
             them
             ,
             though
             he
             have
             no
             certainty
             of
             the
             matter
             himself
             .
             If
             this
             doctrine
             be
             made
             good
             once
             ,
             it
             will
             spoil
             the
             Printers
             trade
             ,
             and
             the
             Clarks
             ,
             and
             Courts
             of
             Record
             ,
             and
             the
             Post-Office
             too
             .
          
           
             But
             ,
             page
             51.
             he
             maketh
             the
             
               consent
               of
               the
               universal
               Church
               to
               be
               the
               only
               sure
               communication
               of
               Christian
               Doctrine
               in
               the
               Articles
               of
               Faith
               ;
               yea
               ,
               the
               consent
               of
               the
               present
               age
               concerning
               the
               former
               :
            
             (
             But
             how
             the
             consent
             of
             the
             whole
             Church
             shall
             be
             certainly
             known
             to
             every
             man
             and
             woman
             ,
             when
             
               no
               writing
               can
               certainly
               make
               known
               any
               mans
               mind
               ,
            
             is
             hard
             to
             tell
             a
             man
             that
             expecteth
             reason
             .
             )
             And
             that
             you
             may
             see
             how
             much
             the
             subject
             of
             this
             Treatise
             is
             concerned
             in
             such
             discourses
             ,
             he
             addeth
             ,
             that
             
               If
               the
               Church
               had
               at
               any
               time
               been
               small
               ,
               its
               testimony
               had
               been
               doubtful
               ;
               but
            
             (
             saith
             he
             )
             
               it
               testifieth
               of
               it self
               that
               Christians
               were
               never
               few
               ,
            
             and
             therefore
             it
             is
             to
             
             be
             believed
             .
             But
             we
             will
             have
             no
             such
             prevaricating
             defences
             of
             Christianity
             .
             The
             major
             is
             the
             Infidels
             erroneous
             cavil
             ;
             the
             minor
             is
             a
             false
             defence
             of
             the
             faith
             .
             The
             Church
             never
             said
             that
             Christians
             were
             
               never
               few
            
             :
             it
             hath
             ever
             confessed
             the
             contrary
             ,
             
               that
               once
               they
               were
               few
            
             ;
             and
             yet
             it
             hath
             proved
             against
             the
             Infidel
             ,
             that
             
               its
               testimony
               was
               not
               doubtful
            
             ,
             having
             better
             evidence
             of
             their
             veracity
             than
             numbers
             .
          
           
             You
             may
             perceive
             by
             these
             strictures
             upon
             this
             one
             discourse
             ,
             what
             an
             endless
             task
             it
             would
             be
             to
             write
             confutations
             ,
             of
             every
             man
             that
             hath
             leisure
             to
             publish
             to
             the
             world
             his
             opinions
             ,
             which
             are
             injurious
             to
             the
             Christian
             verity
             .
             And
             therefore
             no
             sober
             Reader
             will
             expect
             ,
             that
             I
             or
             he
             must
             be
             so
             tired
             ,
             before
             he
             can
             be
             satisfied
             and
             setled
             in
             the
             Truth
             .
          
           
             FINIS
             .
          
           
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A27004-e6580
           
             
               Non
               tam
               authoritatis
               in
               disputando
               ,
               quàm
               Rationis
               momenta
               quaerenda
               sunt
               .
               
                 Cicer.
                 de
                 Nat.
                 Deor.
              
               1.
               p.
               6.
               
            
             
               Animo
               ipso
               animus
               videtur
               ,
               &
               nimirum
               ,
               hanc
               habet
               vim
               praeceptum
               Apollinis
               ,
               quo
               monet
               UT
               SE
               quisque
               NOSCAT
               :
               Non
               enim
               credo
               id
               praecipit
               ut
               membra
               nostra
               ,
               aut
               staturam
               figurámve
               noscamus
               :
               Neque
               nos
               corpora
               sumus
               〈◊〉
               neque
               ego
               tibi
               dicens
               hoc
               CORPORI
               tuo
               dico
               .
               Cum
               igitur
               NOSCE
               TE
               ,
               dicit
               ,
               hoc
               dicit
               ,
               NOSCE
               ANIMUM
               TUUM
               .
               Nam
               corpus
               quidem
               quasi
               vas
               est
               ,
               aut
               aliquod
               animi
               receptaculum
               :
               ab
               ANIMO
               tuo
               quicquid
               agitur
               id
               agitur
               à
               te
               .
               Hunc
               igitur
               nosce
               nisi
               Divinum
               esset
               ,
               non
               esset
               hoc
               acrioris
               cujusdam
               animi
               praeceptum
               ,
               sic
               ut
               tributum
               Deo
               sit
               ,
               hoc
               est
               ,
               SEIPSUM
               posse
               cognoscere
               ,
               sed
               fi
               qualis
               sit
               animus
               ,
               ipse
               animus
               nesciat
               ,
               dic
               quaeso
               ,
               ne
               esse
               quidem
               se
               sciet
               ?
               
                 Cicero
                 Tuscul
                 .
                 Quast
                 .
                 l.
              
               1.
               
                 pag.
                 (
                 mihi
              
               )
               226
               ,
               227.
               
            
             
               Patet
               aeternum
               id
               esse
               quod
               seipsum
               movet
               :
               &
               quis
               est
               qui
               hanc
               naturam
               animis
               tributam
               neget
               .
               Inanimum
               est
               enim
               omne
               quod
               pulsu
               agitatur
               externo
               .
               —
               Sentit
               igitur
               animus
               se
               moveri
               :
               Quod
               cum
               sentit
               ,
               illud
               una
               sentit
               ,
               se
               vi
               suâ
               ,
               non
               aliena
               moveri
               ;
               nec
               accidere
               posse
               ut
               ipse
               unquam
               à
               se
               deseratur
               ,
               ex
               quo
               efficitur
               aeternitas
               .
               
                 Id.
                 ibid.
              
               
            
          
           
             Obj.
             Age
             ostende
             mihi
             Deum
             tuum
             .
             Resp
             .
             Age
             ostende
             mihi
             hominem
             tuum
             :
             fac
             te
             hominem
             esse
             cognoscam
             ,
             &
             quis
             meus
             sit
             Deus
             demonstrare
             non
             morabor
             .
             
               Theophil
               .
               Antioch
               .
               ad
               Autolycum
               .
               lib.
            
             1.
             initio
             .
          
           
             Cum
             despicere
             coeperimus
             &
             sentire
             ,
             quid
             simus
             ,
             &
             quid
             ab
             animantibus
             caeteris
             differamus
             ,
             tum
             ea
             insequi
             incipiemus
             ,
             ad
             quae
             nati
             sumus
             .
             Cicer.
             5.
             
               de
               fin
            
             .
          
           
             Qui
             seipsum
             cognoverit
             cognoscet
             in
             se
             omnia
             :
             Deum
             ,
             ad
             cujus
             imaginem
             factus
             est
             :
             Mundum
             ,
             cujus
             simulachrum
             gerit
             .
             Creaturas
             omnes
             cum
             quibus
             symbolum
             habet
             .
             
               Paulus
               Dom.
               de
               Scala
               Thess
               .
               pag.
            
             722.
             
          
           
             Ut
             Deum
             noris
             ,
             &
             si
             ignores
             &
             locum
             &
             faciem
             ;
             sic
             animum
             tibi
             tuum
             notum
             esse
             oportet
             ,
             etiamsi
             ignores
             &
             locum
             &
             formam
             .
             Cicer.
             1.
             
             Tuscul
             .
          
           
             
               Non
               ii
               sumus
               quibus
               nihil
               verum
               esse
               videatur
               ,
               sed
               ii
               qui
               omnibus
               veris
               falsa
               quaedam
               adjuncta
               esse
               dicamus
               ,
               tanta
               similitudine
               ,
               ut
               ,
               &c.
               
               
                 Cicer.
                 de
                 Nat.
                 Deor.
              
               1.
               p.
               7.
               
            
             
               Lege
               Pisonis
               dicta
               de
               mente
               &
               corpore
               ,
               
                 in
                 Cicer.
                 de
                 finib
                 .
                 l.
              
               5.
               p.
               189.
               
            
          
           
             Omnes
             ad
             id
             quod
             Bonum
             videtur
             ,
             omnes
             suas
             actiones
             referunt
             .
             
               Aristot
               .
               de
               Republ.
            
             1.
             c.
             1.
             
          
           
             In
             homine
             optimum
             quidem
             Ratio
             ,
             Haec
             antecedit
             animalia
             ,
             Deos
             sequitur
             .
             
               Sen.
               ep
            
             .
             77.
             
          
           
             Malitia
             praemiis
             exercetur
             :
             ubi
             ea
             dempseris
             ,
             nemo
             omnium
             gratuito
             malus
             est
             .
             Salust
             .
          
           
             Animi
             imperio
             ,
             corporis
             servitio
             magis
             utimur
             :
             Alterum
             nobis
             cum
             Diis
             ,
             alterum
             cum
             belluis
             commune
             est
             .
             
               Salust
               .
               Cat.
            
             
          
           
             Est
             homini
             cum
             Deo
             Rationis
             societas
             ,
             Cic.
             1.
             
               de
               leg
            
             .
          
           
             Deus
             animal
             unum
             spectabile
             hominem
             ,
             in
             quo
             omnia
             animalia
             continerentur
             effecit
             .
             
               Cic.
               de
               univers
            
             .
          
           
             Aliorum
             causâ
             omnia
             generata
             sunt
             ,
             ut
             effruges
             atque
             fructus
             quos
             terra
             gignit
             animantium
             causâ
             ;
             animantes
             autem
             hominum
             ;
             ut
             equum
             vehendi
             causâ
             ,
             &c.
             Ipse
             autem
             homo
             ortus
             est
             ad
             mundum
             contemplandum
             ,
             &c.
             
             Cicer.
             2.
             
               de
               Nat.
               Deor.
            
             
          
           
             Bestiis
             homines
             uti
             ad
             utilitatem
             suam
             possint
             sine
             injuriâ
             .
          
           
             Nullum
             est
             unum
             uni
             tam
             simile
             ,
             tam
             par
             ,
             quàm
             omnes
             inter
             nosipsos
             sumus
             .
             Quod
             si
             depravatio
             consuetudinum
             ,
             si
             opinionum
             varietas
             ,
             non
             imbecilliratem
             animorum
             torqueret
             ,
             &
             flecteret
             .
             quocunque
             coepisset
             ,
             sui
             nemo
             ipse
             tam
             similis
             esset
             ,
             quàm
             omnes
             essent
             omnium
             .
             Cic.
             1.
             
               de
               leg
            
          
           
             Homines
             hominum
             causâ
             sunt
             generati
             ,
             ut
             ipsi
             inter
             se
             ,
             alii
             aliis
             prodesse
             possint
             .
             Cic
             1.
             
             Offic.
             
          
           
             
               Sic
               nos
               nati
               videmur
               ,
               ut
               inter
               omnes
               esset
               societas
               quaedam
               .
               
                 Cic.
                 de
                 Amicit.
              
               
            
             
               Homo
               naturaliter
               est
               animal
               politicum
               &
               civile
               .
               Aristot
               .
               1.
               
               Polit
               .
            
          
           
             Inter
             nos
             naturâ
             ad
             civilem
             communitatem
             conjuncti
             &
             consociati
             sumus
             .
             Quod
             ni
             ita
             se
             haberet
             ,
             nec
             justitiae
             ullus
             esset
             ,
             nec
             bonitati
             locus
             ;
             &
             quomodo
             hominum
             inter
             homines
             juris
             esse
             vincula
             putant
             ,
             sic
             homini
             nihil
             juris
             esse
             cum
             bestiis
             :
             Chrysippus
             ait
             caetera
             nata
             esse
             hominum
             causâ
             &
             Deorum
             ;
             eos
             autem
             societatis
             suae
             ,
             &c.
             
             
               Cato
               in
               Cicer
               .
               de
               finib
               .
               l.
            
             3.
             p.
             149.
             
          
           
             Salus
             Civitatis
             in
             legibus
             est
             .
             Arist
             .
             1.
             
             
               Rhet.
               c.
            
             4.
             
          
           
             Quoniam
             ea
             natura
             esset
             hominis
             ,
             ut
             ei
             cum
             genere
             humano
             quasi
             civile
             jus
             intercederet
             ,
             qui
             id
             conservaret
             ,
             cum
             justum
             ,
             qui
             migraret
             injustum
             fore
             .
             
               Chrysip
               .
               in
               Cato
               .
               in
               Cicer.
               ubi
               supra
               .
            
          
           
             Est
             unum
             jus
             quo
             devincta
             est
             hominum
             societas
             ,
             &
             quod
             lex
             constituit
             una
             :
             Quae
             lex
             recta
             ratio
             est
             imperandi
             atque
             prohibendi
             .
             
               Cicer.
               de
               leg
            
             .
             1.
             p.
             225.
             
          
           
             Si
             veritatem
             de
             anima
             cognoverimus
             ,
             valde
             magnum
             nobis
             erit
             introductorium
             ad
             omnem
             veritatem
             ,
             &
             ad
             omnes
             partes
             Philosophiae
             insignes
             dat
             occasiones
             .
             
               Themist
               .
               sup
            
             .
             1.
             
               de
               Anim.
            
             
          
           
             Read
             Galen's
             
               admirations
               of
               the
               Creator
            
             ,
             l.
             de
             usu
             part
             .
             praecipue
             l.
             3.
             cap.
             10.
             
          
           
             Animorum
             nulla
             in
             terris
             origo
             est
             .
             Nil
             enim
             est
             in
             animis
             nostris
             mistum
             &
             concretum
             ,
             aut
             quod
             ex
             terra
             natum
             ,
             humidum
             ,
             igneum
             ,
             &c.
             
             His
             enim
             naturis
             nihil
             inest
             quod
             vim
             memoriae
             ,
             mentis
             ,
             cogitationis
             habeat
             ,
             &c.
             
             Nec
             invenietur
             unquam
             unde
             ad
             hominem
             venire
             possint
             ,
             nisi
             à
             Deo.
             Cicero
             .
          
           
             Quis
             est
             tam
             vecors
             ,
             qui
             cum
             suspexerit
             in
             coelum
             ,
             Deo
             ,
             esse
             non
             sentiat
             ?
             &
             ea
             quae
             tantâ
             mente
             fiunt
             ,
             ut
             vix
             quisquam
             arte
             ullâ
             ,
             ordinem
             rerum
             ,
             atque
             vicissitudinem
             persequi
             possit
             ,
             casu
             fieri
             putet
             .
             
               Cicer.
               de
               Resp
               .
               Arusp
            
             .
          
           
             Placet
             Stoicis
             corruptibilem
             esse
             Mundum
             ,
             quippe
             genitum
             eorum
             ratione
             quae
             per
             sensus
             intelliguntur
             .
             Cujus
             &
             partes
             sunt
             corruptibiles
             &
             totum
             ,
             partes
             autem
             mundi
             corruptibiles
             sunt
             ,
             in
             se
             invicem
             mutantur
             .
             Est
             igitur
             corruptibilis
             Mundis
             .
             Ae
             quicquid
             mutari
             in
             deterius
             potest
             ,
             corruptibile
             est
             .
             Mundus
             autem
             huic
             mutationi
             &
             corruptioni
             obnoxius
             est
             .
             
               Laert
               .
               in
               Zenone
            
             .
          
           
             Mundum
             autem
             fieti
             (
             dicunt
             Stoici
             )
             cum
             ex
             igne
             substantia
             per
             aërem
             versa
             in
             humorem
             fuerit
             ;
             deinde
             erassior
             ipsius
             pars
             effecta
             fuerit
             terra
             :
             porro
             subtilior
             in
             aërem
             cesserit
             ,
             eademque
             magis
             ac
             magis
             extenuata
             in
             ignem
             evaserit
             .
             
               Id.
               ibid.
            
             
          
           
             Chrysippus
             &
             Possidonius
             aiunt
             Mundum
             regi
             &
             administrari
             secundum
             mentem
             &
             providentiam
             ,
             Mente
             per
             omnes
             illius
             partes
             pertingente
             ;
             sicut
             &
             in
             nostra
             anima
             contingit
             ,
             sed
             per
             lias
             magis
             ,
             per
             illas
             minus
             .
             
               Laert.
               in
               Zen.
            
             
          
           
             
               Anaxogoras
               
                 docuit
                 Mentem
                 ,
                 confufis
                 primo
                 rebus
                 accessisse
                 ,
                 omniaque
                 compegisse
                 simul
                 &
                 ordinasse
                 .
              
               Laert.
               in
               ●nax
               .
               ex
               Timone
               .
            
             
               Ovid's
               description
               of
               the
               Creation
               of
               the
               world
               ,
               is
               almos
               as
               if
               he
               had
               taken
               it
               out
               of
               
                 Moses
                 ,
                 Metaph.
                 l.
              
               1.
               
            
          
           
             *
             
               The
               Pythagoreans
               and
               Plato
               .
            
             
               
                 So
                 Balbus
              
               in
               
                 Cicer.
                 de
                 Nat.
                 Deor.
                 l.
                 2.
              
               and
               many
               more
               .
            
             
               But
               Cicero
               in
               other
               places
               speaketh
               of
               God
               ,
               not
               as
               the
               Soul
               of
               the
               world
               formally
               and
               constitutively
               ,
               but
               only
               efficiently
               ,
               calling
               him
               ,
               The
               Parent
               of
               the
               Vniverse
               ,
               the
               Maker
               of
               all
               things
               ,
               &c.
               
               So
               that
               it
               seems
               that
               he
               took
               not
               God
               ,
               
                 pro
                 formâ
                 mundi
              
               ,
               but
               as
               we
               do
               ,
               for
               More
               than
               the
               Soul
               of
               it
               ,
               even
               the
               first
               Efficient
               .
               And
               
                 lib.
                 de
                 Univers
              
               .
               he
               supposeth
               the
               Eternal
               God
               to
               have
               created
               that
               God
               who
               is
               the
               Soul
               of
               the
               world
               .
            
          
           
             God
             never
             wrought
             Miracle
             to
             convince
             Atheism
             ,
             because
             his
             ordinary
             works
             convince
             it
             .
             
               Lord
               Bacon
               Essay
               16.
               p.
               87.
               
            
          
           
             The
             Platonists
             simile
             is
             ,
             As
             the
             substance
             and
             shadow
             may
             be
             at
             one
             time
             ,
             though
             one
             be
             the
             cause
             of
             the
             other
             ;
             so
             here
             .
          
           
             
               
                 (
                 Vid.
              
               )
               Raymond
               .
               Lullium
               Arte
               magna
               de
               tabul
               .
               cap.
               2
               ,
               3
               ,
               4
               ,
               5.
               ad
               sin
               .
               23.
               
            
             
               And
               Alex.
               Gill
               
                 on
                 the
                 Creed
              
               ,
               pag.
               88
               ,
               89
               ,
               &c.
               &
               pag.
               96
               ,
               &c.
               Lege
               etiam
               Disputationem
               Zachariae
               Scholast
               .
               Epise
               .
               Mitilen
               .
               cum
               Ammonio
               contra
               mundi
               aeternitatem
               ,
               in
               Bib.
               Pa.
               Graecolat
               .
               To.
               1.
               pag.
               330
               ,
               &c.
               
            
          
           
             Quid
             enim
             potest
             esse
             tam
             apertum
             ,
             tamque
             perspicuum
             ,
             cum
             coelum
             suspeximus
             ,
             coelestiaque
             contemplati
             sumus
             ,
             quàm
             esse
             aliquod
             numen
             ,
             praestantissimae
             mentis
             ,
             quo
             haec
             regantur
             .
             
               Cicer.
               l.
            
             2.
             
               de
               Nat
               Deor.
            
             
          
           
             Esse
             igitur
             Deos
             perspicuum
             est
             :
             ut
             id
             qui
             neget
             ,
             vix
             cum
             sanae
             mentis
             existinem
             .
             
               Cicer
               ,
               de
               Nat.
               Deor.
            
             2.
             
          
           
             Agnoscimus
             Deum
             ex
             operibus
             ejus
             .
             Cic.
             1
             Tusc
             .
          
           
             Commoda
             quibus
             utimur
             ,
             lucem
             qua
             fruimur
             ,
             Spiritum
             quem
             ducimus
             ,
             à
             Deo
             no●is
             dari
             &
             impertiri
             videmus
             .
             
               Cic.
               pro
               Rosc
            
             .
          
           
             Jovem
             dominatorem
             rerum
             &
             omnia
             nutu
             regentem
             ,
             &
             praesentem
             &
             praepotentem
             ,
             qui
             dubitat
             ,
             haud
             sanè
             intelligo
             cur
             non
             idem
             ,
             Sol
             sit
             ,
             an
             nullus
             sit
             dubitare
             possit
             ,
             
               Cicer.
               de
               Nat.
               Deor.
               l.
            
             2.
             
               pag.
               (
               mihi
            
             )
             48.
             
          
           
             Tria
             sunt
             invisibilia
             Dei
             :
             
               h.
               e.
            
             Potentia
             ,
             Sapientia
             ,
             Benignitas
             ;
             à
             quibus
             omnia
             procedunt
             ,
             in
             quibus
             omnia
             subsistunt
             ,
             per
             quae
             omnia
             reguntur
             :
             Pater
             est
             Potentia
             ,
             Filius
             sapientia
             ,
             Spiritus
             sanctus
             Benignitas
             :
             Potentia
             creat
             ,
             Sapientia
             Gubernat
             ,
             Benignitas
             conservat
             
               (
               &
               perficit
               .
            
             )
             Potentia
             per
             benignitatem
             sapienter
             creat
             :
             Sapientia
             per
             potentiam
             benigne
             Gubernat
             :
             Benignitas
             per
             sapientiam
             potenter
             conservat
             :
             sicut
             imago
             in
             speculo
             cernitur
             ,
             sic
             in
             natura
             animae
             ,
             &c.
             
             Huic
             similitudini
             Dei
             approximat
             homo
             :
             Cui
             Potentia
             Dei
             dat
             bonum
             posse
             ;
             sapientia
             tribuit
             scire
             ,
             benignitas
             praestat
             velle
             :
             haec
             triplex
             animae
             rationalis
             vis
             est
             ;
             scil
             .
             Posse
             ,
             Scire
             ,
             Velle
             :
             quae
             supra
             dictis
             tribus
             fidei
             ,
             spei
             &
             charitati
             cooperantur
             ,
             &c.
             
             
               Poth●
               Prumensis
               de
               statu
               Domus
               Dei
               ,
               lib.
            
             1.
             
               in
               Boblioth
               .
               Pat.
               V.
            
             9.
             
          
           
             Deo
             nihil
             praestantius
             ,
             ab
             coigitur
             necesse
             est
             m●um
             regi
             .
             Nihi
             igitur
             est
             na●●e●ens
             aut
             su●
             〈◊〉
             D●s
             :
             Om●g
             ●git
             ipse
             natura●
             a●
             tenim
             si
             concedlimus
             intelligentes
             esse
             Deos.
             concedimus
             et
             am
             providentes
             ,
             &
             rerum
             quidem
             maximarum
             .
             
               Cicer.
               de
               Nat.
               Deur
            
             .
          
           
             Dicitis
             nihil
             esse
             quod
             Deus
             efficere
             non
             possit
             ,
             &
             quidem
             sine
             ullo
             labore
             :
             ut
             enim
             hominum
             membra
             sine
             ulla
             contentione
             mente
             ipsa
             ut
             moveantur
             ,
             sic
             numine
             Deorum
             omnia
             fingi
             ,
             moveri
             mutarique
             posse
             .
             Neque
             id
             dicitis
             superstitiose
             atque
             aniliter
             ,
             sed
             Physicâ
             constantique
             ratione
             :
             inquit
             
               Cotta
               de
               Stoicis
               in
               Cicer
               .
               de
               Nat.
               Doer
               .
            
             3.
             p
             110.
             
          
           
             Deus
             est
             Mens
             ,
             soluta
             ,
             libera
             &
             segregata
             ab
             omni
             concretione
             mortali
             ,
             omnia
             sentiens
             ,
             movens
             ,
             &c.
             Cicer.
             1.
             
             Tuscul
             .
          
           
             Velleius
             in
             Cicer
             de
             Nat.
             Deor.
             1.
             
             
               Reciteth
               the
               Opinions
               of
               many
               of
               the
               Philosophers
               ,
               of
               God
               ,
            
             p.
             10.
             
             Sed
             Deo
             (
             si
             Deus
             est
             )
             longum
             nihil
             omnino
             est
             ,
             cui
             punctum
             terra
             est
             ,
             &
             sub
             nutu
             omnia
             constituta
             .
             
               Arnob.
               l.
            
             7.
             p.
             63.
             
          
           
             Plato
             in
             lib.
             leg
             .
             Quid
             sit
             omnino
             Deus
             ,
             inquiri
             oportere
             non
             censet
             .
             Cicer.
             1.
             
               de
               Nat.
               Deor.
            
             
          
           
             The
             wiser
             sort
             of
             the
             Heathens
             believed
             one
             only
             Parent
             of
             the
             Universe
             ,
             but
             durst
             not
             speak
             out
             what
             they
             knew
             ,
             of
             his
             unity
             or
             perfections
             .
             Cicero
             saith
             ,
             
               Illum
               quasi
               Parentem
               hujus
               Universitatis
               invenire
               difficile
               ;
               &
               cum
               inveneris
               ,
               indicare
               in
               vulgus
               ,
               nefas
               .
            
             de
             Vniversit
             .
             pag.
             2.
             
             And
             the
             same
             he
             saith
             ,
             
               lib.
               2.
               de
               nat
               .
               Deor.
               
            
          
           
             Stoici
             dicunt
             unum
             Deum
             esse
             :
             Ipsumque
             &
             mentem
             ,
             &
             fatum
             ,
             &
             Jovem
             dicunt
             :
             Principio
             illum
             cum
             esset
             apud
             se
             ,
             substantiam
             omnem
             per
             aërem
             in
             aquam
             convertisse
             .
             Et
             quemadmodum
             in
             faetu
             semen
             continetur
             ,
             ita
             &
             hanc
             serendi
             rationem
             in
             humore
             talem
             residisse
             ,
             materia
             ad
             operandum
             aptissimè
             parata
             ,
             ex
             quâ
             caetera
             post
             haec
             gignerentur
             .
             Tum
             genuisse
             primum
             elementa
             quatuor
             ,
             ignem
             ,
             aquam
             ,
             aërem
             ,
             terram
             .
             Videntur
             autem
             illis
             duo
             esse
             rerum
             omnia
             principia
             ,
             saciens
             videl
             .
             &
             patiens
             :
             Quod
             patitur
             fine
             qualitate
             esse
             substantiam
             materiam
             :
             Quod
             autem
             faciat
             VERBUM
             DEUM
             esse
             quod
             in
             ipsa
             sit
             .
             Hunc
             enim
             quippe
             sempiternum
             per
             ipsum
             omnem
             singula
             creare
             .
             Laert.
             in
             Zenone
             ,
             p.
             (
             mihi
             )
             359
             ,
             360.
             
          
           
             
               Nee
               enim
               ignorare
               potest
               Deus
               qua
               mente
               quisque
               sit
               .
               
                 Cicer.
                 de
                 Div.
              
               
            
             
               At
               ignoratio
               rerum
               aliena
               est
               naturae
               Deorum
               ;
               &
               sustinendi
               muneris
               propter
               imbecillitatem
               difficultas
               ,
               minime
               cadit
               in
               majestatem
               Deorum
               :
               ex
               quo
               efficitur
               id
               quod
               volumus
               ,
               Deorum
               providentia
               mundum
               administrari
               .
               
                 Cicero
                 ibid.
              
               
            
          
           
             Quod
             si
             inest
             in
             hominum
             genere
             ,
             mens
             ,
             fides
             ,
             virtus
             ,
             concordia
             ,
             unde
             haec
             in
             terras
             nisi
             à
             superis
             diffluere
             potuerunt
             ?
             Cumque
             sit
             in
             nobis
             consilium
             ,
             ratio
             ,
             prudentia
             ,
             necesse
             est
             Deos
             haec
             ipsa
             habere
             majora
             :
             Nec
             habere
             solum
             ,
             sed
             etiam
             his
             uti
             ,
             in
             optimis
             &
             maximis
             rebus
             .
             
               Cicero
               de
               natur
               .
               Dorum
               .
               lib.
            
             2.
             pag.
             76.
             
          
           
             
               Deus
               est
               summum
               Bonum
               ,
               supra
               omnem
               substantiam
               ,
               omnemque
               naturam
               ;
               quod
               cuncta
               expetunt
               ,
               cum
               ipse
               sit
               plenae
               perfectionis
               ,
               nullius
               societatis
               indigus
               ▪
               
                 Plato
                 in
                 Tim.
              
               Amor
               Divinus
               fuit
               causa
               factionis
               mundi
               ,
               &
               originis
               omnium
               rerum
               .
               
                 Id.
                 ib
              
               Bonus
               quidem
               Deus
               ,
               &
               quidem
               Deus
               causa
               bonorum
               :
               Malorum
               autem
               omnium
               non
               causa
               .
               
                 Idem
                 de
                 Leg.
              
               
            
             
               Deus
               si
               Vim
               spectes
               ,
               valentissimus
               ,
               si
               decorem
               formosissimus
               ,
               si
               vitam
               immortalis
               ,
               denique
               si
               virtutem
               piaestantissimus
               est
               .
               
                 Aristot
                 de
                 Mun.
                 c.
              
               6.
               
            
          
           
             Deus
             est
             Actus
             illis
             porro
             actus
             qui
             per
             se
             est
             ;
             &
             optimus
             &
             aeternus
             .
             Atque
             Deum
             animal
             esse
             &
             aeternum
             &
             praestantissinium
             dicimus
             .
             Vita
             igitur
             &
             aevum
             continuum
             &
             perpetuum
             Deo
             suppetit
             :
             est
             enim
             hoc
             Deus
             .
             
               Arist
               .
               Metaphys
            
             .
          
           
             Creatas
             autem
             Potentia●
             ,
             creatrix
             utique
             Potentia
             jare
             supereminet
             eo
             ipso
             vel
             maxime
             quo
             creavit
             .
             Nam
             &
             animam
             animá
             praestantiorem
             saepe
             &
             experimur
             &
             dicimus
             .
             
               Claudian
               .
               Mammort
               .
               de
               Anime
               Statu
               .
               l.
            
             1.
             cap.
             15.
             
          
           
             When
             I
             consider
             ,
             that
             taking
             any
             one
             sound
             ,
             if
             you
             joyn
             thereto
             another
             ,
             a
             Third
             above
             it
             ,
             and
             then
             place
             another
             a
             third
             above
             that
             also
             ;
             these
             three
             thus
             conjoyned
             and
             sounding
             together
             ,
             do
             constitute
             one
             entire
             Harmony
             ,
             which
             governs
             and
             compriseth
             all
             the
             sounds
             ,
             which
             by
             art
             or
             imagination
             can
             at
             once
             be
             joyned
             together
             in
             Musical
             con●ordante
             :
             This
             I
             cannot
             but
             think
             a
             significant
             Emblem
             of
             that
             supreme
             and
             incomprehensible
             
               Three
               in
               One
            
             ,
             governing
             ,
             comprising
             and
             disposing
             the
             whole
             Machine
             of
             the
             World
             ,
             with
             all
             it
             s
             included
             parts
             in
             a
             perfect
             Harmony
             .
             
               Christoph
               .
               Simpson's
               The
               Division
               Vioist
               .
               pag.
            
             17.
             
          
           
             
               The
               Reason
               why
               the
               Heathens
               made
               Gods
               of
               several
               Virtues
               ,
               was
               ,
               because
               those
               Virtues
               were
               most
               eminent
               in
               God
               ,
               and
               by
               adoring
               them
               ,
               men
               would
               learn
               to
               love
               and
               imitate
               them
               .
            
             Bene
             Mens
             ,
             Pietas
             ,
             Virtus
             ,
             Fides
             consecratur
             manu
             :
             quarum
             omnium
             R●mae
             dedicata
             publice
             templ
             .
             sunt
             ,
             ut
             illa
             qui
             habeant
             (
             habent
             autem
             omnes
             boni
             )
             Deos
             ipsos
             in
             animis
             suis
             collocatos
             putent
             .
             
               Cicer.
               de
               Leg.
            
             2.
             p.
             240.
             
          
           
             Fas
             autem
             nec
             est
             ,
             nec
             unquam
             fuit
             ,
             quicquam
             nisi
             pulcherrimum
             facere
             eum
             qui
             essot
             optimus
             .
             
               Cicer.
               de
               Vnivers
               .
               p.
            
             269.
             
          
           
             See
             
               Theophil
               .
               Antioch
               .
               ad
               Autol.
               l.
               1.
               p
               ▪
               in
               B.
               p.
               128.
            
             shewing
             that
             by
             Gods
             Voice
             speaking
             to
             Adam
             is
             meant
             his
             Son.
             
          
           
             Sic
             Plato
             ,
             cum
             de
             Deo
             loqui
             esset
             animatus
             ,
             dicere
             Quid
             sis
             ,
             non
             est
             ausus
             :
             hoc
             solum
             de
             Deo
             sciens
             ,
             quod
             sciri
             Qualis
             sit
             ,
             ab
             homine
             non
             possit
             ;
             solem
             vero
             ei
             simillimum
             de
             visibilibus
             solum
             reperit
             &
             per
             ejus
             similitudinem
             viam
             sermoni
             suo
             attollendo
             se
             ad
             comprehensibilia
             patefecit
             .
             Nam
             Deus
             qui
             prima
             Causa
             est
             ,
             unus
             omnium
             princeps
             &
             origo
             est
             .
             Hic
             super
             abundanti
             foecunditate
             majestatis
             de
             se
             Mentem
             creavit
             .
             Haec
             mens
             quae
             〈◊〉
             vo
             catur
             ,
             qua
             patrem
             inspicit
             ,
             plenam
             simil
             tud●nem
             servat
             authoris
             .
             Macrob.
             
          
           
             Nulla
             gens
             est
             tam
             inmansueta
             neque
             tam
             ferrea
             ,
             quae
             non
             criamsi
             ignoret
             qualem
             Deum
             habere
             deceat
             ,
             tamen
             habendum
             sciat
             .
             Cicero
             1
             
               de
               leg
            
             .
          
           
             Omnibus
             innatum
             &
             quasi
             insculptum
             est
             ,
             esse
             Deos.
             
               Idem
               de
               Nat.
               Deor.
            
             
          
           
             
               Nulla
               gens
               tam
               fera
               cujus
               mentem
               non
               imbuerit
               Deorum
               ●pinio
               ,
               Idem
               1.
               
               Tusc
               .
            
             
               Dicunt
               Stoici
               DEUM
               esse
               animal
               immortale
               ,
               rationale
               ,
               perfectum
               &
               beatum
               ;
               à
               malo
               omni
               remotissimum
               ,
               providentiâ
               suâ
               mundum
               &
               quae
               sunt
               in
               mundo
               administrans
               omnia
               :
               Non
               tamen
               inesse
               illi
               humanae
               formae
               lineamenta
               :
               Caeterùm
               esse
               opificem
               immensi
               hujus
               operis
               ,
               sicut
               &
               patrem
               omnium
               .
               
                 Laert.
                 in
                 Zenone
                 ,
                 pag.
                 (
                 mihi
                 )
              
               364.
               
            
             
               
                 I
                 had
                 rather
                 believe
                 all
                 the
                 fables
                 in
                 the
                 Legend
                 ,
                 Talmud
                 ,
                 Alcoran
                 ,
                 than
                 that
                 this
                 universal
                 Frame
                 is
                 without
                 a
                 minde
                 .
              
               Lord
               Verulam
               ,
               Essay
               16.
               
            
          
           
             
               Multi
               de
               Diis
               prava
               sentiunt
               :
               id
               enim
               vitioso
               more
               effici
               solet
               :
               Omnes
               tamen
               esse
               vim
               &
               naturam
               divinam
               arbitrantur
               .
               Nec
               verò
               id
               collocutio
               hominum
               aut
               consensus
               efficit
               ;
               non
               institutis
               opinio
               est
               confirmata
               ;
               non
               legibus
               :
               Omni
               autem
               in
               re
               consensio
               omnium
               gentium
               Lex
               naturae
               putanda
               est
               .
               
                 Cicer.
                 Tusculan
                 .
                 Qu
                 :
                 l.
              
               1.
               p.
               220.
               
            
             
               Cesarius
               
                 and
                 some
                 other
                 of
                 the
                 Ancients
                 ,
                 make
                 the
              
               Image
               
                 of
                 God
                 on
                 Man
                 to
                 be
                 his
                 Naturall
                 perfections
                 ,
                 and
                 his
              
               similitude
               ,
               
                 to
                 be
                 his
                 moral
                 perfections
              
               .
            
          
           
             Read
             the
             proofs
             of
             the
             Deity
             ,
             and
             of
             Providence
             at
             large
             in
             
               Cicer.
               de
               nat
               .
               Deor.
               lib.
            
             2.
             by
             Balbus
             .
          
           
             Those
             writers
             who
             confound
             Propriety
             and
             Government
             under
             the
             word
             Dominion
             ,
             and
             then
             bestow
             long
             and
             sharp
             disputes
             on
             the
             question
             ,
             what
             is
             the
             fundamentum
             of
             Gods
             dominion
             ,
             do
             but
             delude
             the
             ignorant
             ,
             and
             exercise
             the
             patience
             or
             contempt
             of
             the
             intelligent
             ,
          
           
             Prima
             pietat's
             magistra
             natura
             est
             .
             Cic.
             
          
           
             Omnis
             est
             Deorum
             vita
             beata
             ,
             hominem
             autem
             quatenus
             in
             ea
             lucet
             quoddam
             ejus
             actionis
             exemplat
             .
             
               Aristot
               .
               Eth.
            
             10.
             c.
             8.
             
          
           
             Agri
             ne
             consecrentur
             Platoni
             assentior
             :
             qui
             his
             fere
             verbis
             utitur
             :
             Terra
             igitur
             ,
             ut
             focus
             ,
             domicilium
             sacrum
             omnium
             Deorum
             est
             :
             Quocirca
             nequis
             iterum
             idem
             consecrato
             .
             Aurum
             autem
             &
             argentum
             in
             urbibus
             &
             privatim
             &
             in
             fanis
             ,
             invidiosa
             res
             est
             :
             
               Cicer.
               de
               leg
               .
               l.
            
             2.
             p.
             245.
             
          
           
             
               
                 Stoici
                 dicunt
                 Mundum
                 regi
                 &
                 administrari
                 secundum
                 mentem
                 &
                 providentiam
                 .
              
               Laert.
               in
               Zenone
               .
            
             
               Note
               ,
               that
               all
               Cicero's
               unanswerable
               reasons
               for
               the
               Law
               of
               Nature
               ,
               
                 lib.
                 de
                 Leg.
              
               prove
               ,
               that
               God
               governeth
               us
               by
               Laws
               :
               For
               the
               Law
               of
               Nature
               is
               God's
               Law
               ,
               who
               is
               the
               Maker
               of
               Nature
               .
            
          
           
             Omnium
             quae
             in
             hominum
             doctorum
             disputatione
             versantur
             ,
             nihil
             est
             profecto
             praestabilius
             ,
             quàm
             plane
             intelligi
             nos
             ad
             justitiam
             esse
             natos
             ;
             neque
             opinione
             sed
             naturâ
             ,
             constitutum
             esse
             jus
             .
             Id
             jam
             patebit
             ,
             si
             hominum
             inter
             ipsos
             societatem
             conjunctionemque
             prospexeris
             ,
             &c.
             
             
               Cicer.
               de
               Leg.
            
             1.
             pag.
             221.
             
          
           
             Si
             leges
             abregantur
             &
             curvis
             licentia
             faciendi
             quicquid
             voluerit
             data
             sit
             ,
             non
             solum
             Respub
             .
             pessum
             ibit
             ,
             sed
             nec
             quicquam
             intererit
             inter
             nostram
             &
             ferarum
             vitam
             .
             
               Demest
               .
               Or.
            
             2.
             
               cont
               .
               Aristog
            
             .
          
           
             Bonis
             legibus
             ,
             honestorum
             studiorum
             aemalatione
             pia
             ,
             ●emperans
             ,
             justa
             ,
             &
             re
             bellica
             praestans
             civitas
             redditur
             .
             
               Dio●
               .
               H●l
               .
               c.
               l.
            
             4.
             
          
           
             Modesliam
             quandam
             cognitio
             re
             :
             n●
             coelest
             ▪
             u●n
             assert
             is
             ,
             qui
             videant
             quanta
             sit
             etiam
             apud
             Deos
             moderatio
             ,
             quantas
             ordo
             ;
             &
             magnitudinem
             animi
             ,
             Deorum
             opera
             &
             facta
             cementibu●
             .
             Justitiam
             etiam
             ,
             cum
             cognitum
             habeas
             ,
             quid
             sit
             fummi
             RECTORIS
             &
             DOMINI
             numen
             ,
             ●uod
             consilium
             ,
             quae
             voluntas
             ,
             cujus
             ad
             naturam
             apta
             ratio
             vera
             illa
             &
             summa
             Lex
             à
             Philosophis
             dicitur
             .
             
               Cicer.
               de
               Finib
               .
               l.
            
             4
             p.
             156.
             
          
           
             Fundamentum
             libertatis
             ,
             fons
             aequitatis
             ,
             mens
             &
             animus
             &
             consilium
             ,
             sententia
             civitatis
             posita
             in
             legibus
             .
             Cic.
             
          
           
             Atqui
             si
             natura
             confirmatum
             jus
             non
             erit
             ,
             virtutes
             omnes
             tollantur
             :
             ubi
             enim
             liberalitas
             ?
             ubi
             patriae
             caritas
             ?
             ubi
             pietas
             ?
             ubi
             aut
             bene
             merendi
             de
             altero
             ,
             aut
             referendae
             gratiae
             voluntas
             ,
             poterit
             existere
             ?
             Nam
             haec
             nascuntur
             ex
             co
             qued
             naturà
             propensi
             sumus
             ad
             diligendos
             homines
             ,
             quod
             fundamentum
             juris
             est
             .
             Neque
             solum
             in
             homines
             obsequia
             ,
             sed
             etiam
             in
             Deos
             Ceremoniae
             Religionesque
             tolluntur
             ,
             quas
             non
             metu
             ,
             sed
             eâ
             conjunctione
             ,
             quae
             est
             homini
             cum
             Deo
             ,
             conservandas
             puto
             .
             
               Cic.
               de
               leg
            
             .
             1.
             p.
             225.
             
          
           
             Mundus
             Numine
             regitur
             ,
             estque
             quasi
             communis
             urb
             ▪
             &
             civitas
             hominum
             .
             Cicero
             2
             
               de
               finib
            
             .
          
           
             Nec
             solum
             jus
             à
             natura
             dijudicatur
             ,
             sed
             omnino
             omnia
             honesta
             &
             turpia
             :
             Nam
             &
             communis
             intelligentia
             nobis
             nota
             res
             edicit
             ;
             easque
             in
             animis
             nostris
             inchoavit
             ,
             ut
             ●onesta
             in
             virtute
             ponantur
             ,
             in
             vitiis
             turpia
             .
             Haec
             autem
             in
             opinione
             existimare
             ,
             non
             in
             natura
             ponere
             ,
             dementis
             est
             .
             Nam
             &
             nec
             arboris
             ,
             nec
             equi
             virtus
             ,
             quae
             dicitur
             in
             quo
             abutimur
             nomine
             ,
             in
             opinione
             sita
             est
             sed
             in
             natura
             .
             
               Cicero
               de
               leg
            
             .
             1.
             p.
             225.
             
          
           
             Rerum
             natura
             malè
             administrari
             non
             vult
             :
             &
             multorum
             dominatus
             &
             principatus
             non
             est
             utilis
             :
             unus
             ergo
             sit
             Princeps
             .
             
               Aristot
               .
               lib.
            
             ●
             11.
             
             
               Metaph
               .
               c.
            
             10.
             
          
           
             Quod
             in
             navi
             Gubernator
             ,
             quod
             in
             curru
             agitator
             ,
             quod
             in
             Choro
             praecentor
             ,
             quod
             denique
             lex
             in
             Civitate
             ,
             &
             dux
             in
             exercitu
             ,
             hoc
             Deus
             est
             in
             M●ndo
             .
             
               Aristot
               .
               de
               Mund.
               c.
            
             6.
             
          
           
             Est
             enim
             virtus
             perfecta
             ratio
             ,
             quod
             certè
             in
             natura
             est
             .
             
               Cicero
               de
               leg
            
             .
             1.
             p.
             226.
             
          
           
             What
             
               Cicero
               de
               leg
               .
               3.
            
             saith
             ,
             that
             He
             must
             first
             learn
             to
             Obey
             who
             will
             learn
             to
             Govern
             ,
             is
             true
             in
             respect
             of
             obedience
             to
             God.
             
          
           
             Quae
             Lex
             est
             recta
             ratio
             imperandi
             atque
             prohibendi
             :
             Quam
             qui
             ignorat
             ,
             is
             est
             injustus
             ,
             sive
             est
             illa
             scripta
             uspiam
             ,
             sive
             nuspiam
             .
             Quod
             si
             justitia
             est
             obtemperatio
             scriptis
             legibus
             ,
             institutisque
             populorum
             ,
             etsi
             ,
             ut
             iidem
             dicunt
             ,
             utilitate
             omnia
             metienda
             sunt
             ,
             negliget
             leges
             ,
             easque
             perrumpet
             ,
             si
             poterit
             ,
             is
             qui
             sibi
             eam
             rem
             fructuosam
             putabit
             fore
             .
             
               Cicero
               de
               leg
            
             .
             1.
             p.
             225.
             
          
           
             
               
                 There
                 is
                 scarce
                 any
                 thing
                 that
                 the
                 world
                 needeth
                 so
                 much
                 as
                 good
                 Governours
                 ,
                 nor
                 that
                 is
                 a
                 greater
                 blessing
                 to
                 them
                 :
                 Which
              
               Diogenes
               
                 intimated
                 when
                 he
                 was
                 to
                 be
                 sold
                 ,
                 and
                 bid
                 the
                 Crier
                 cry
                 ,
                 VVho
                 will
                 buy
                 him
                 a
                 Master
                 :
                 and
                 when
                 they
                 ask'd
                 him
                 what
                 he
                 could
                 do
                 ,
                 he
                 said
                 ,
                 He
                 could
                 tell
                 how
                 to
                 command
                 or
                 rule
                 men
                 .
              
               Laert.
               in
               Diog.
               
            
             
               Dicebatque
               cum
               intueretur
               in
               vita
               gubernatores
               ,
               medicos
               ,
               &
               philosophos
               ,
               animalium
               omnium
               sapientissimum
               ,
               hominem
               esse
               :
               cum
               autem
               inspiceret
               somniotum
               interpretes
               ,
               conjectores
               ,
               vates
               ,
               vel
               qui
               gloriae
               aut
               divit●is
               addicti
               essent
               ,
               tunc
               demum
               nihil
               se
               stultius
               existimare
               homine
               .
               
                 Id.
                 ibid.
              
               
            
          
           
             
               Cicero
               ,
               de
               Leg.
               r.
               
                 proveth
                 ,
                 That
                 Right
                 is
                 founded
                 in
                 the
                 Law
                 of
                 Nature
                 ,
                 more
                 than
                 in
                 Man's
                 Laws
                 ;
                 because
                 ,
                 else
                 (
                 saith
                 he
                 )
                 men
                 may
                 make
                 evil
                 good
                 ,
                 and
                 good
                 evil
                 ;
                 and
                 make
                 Adultery
                 ,
                 Perjury
                 ,
                 &c.
                 just
                 ,
                 by
                 making
                 a
                 Law
                 for
                 them
                 .
                 ]
                 A
                 cursed
                 consequence
                 ,
                 which
                 the
                 Atheist
                 cannot
                 deny
                 upon
                 his
                 Principles
                 .
              
            
             
               Quod
               si
               populorum
               jussis
               ,
               si
               Principum
               decretis
               ,
               si
               sententiis
               judicum
               jura
               constituerentur
               ,
               jus
               esset
               latrocinari
               ,
               jus
               adulterare
               ,
               jus
               testamenta
               falsa
               supponere
               ,
               si
               haec
               suffragiis
               ,
               aut
               scitis
               multitudinis
               probarentur
               .
               Quae
               si
               tanta
               potentia
               stultorum
               sententiis
               atque
               jussis
               ,
               ut
               eorum
               suffragiis
               rerum
               natura
               vertatur
               ,
               cur
               non
               sanciunt
               ,
               at
               quae
               mala
               perniciosaque
               sunt
               habeantur
               pro
               bonis
               &
               salutaribus
               .
               Aut
               cur
               cum
               jus
               ex
               injuria
               facere
               Lex
               possit
               ,
               bonum
               eadem
               facere
               non
               potest
               ex
               malo
               .
               Atqui
               nos
               Legem
               bonam
               à
               malâ
               ,
               nulla
               alia
               nisi
               naturali
               norma
               dividere
               possumus
               .
               
                 Cicer.
                 de
                 Leg.
              
               1.
               p.
               225.
               
            
          
           
             Stoici
             dicunt
             ,
             sinceros
             esse
             sapientes
             ,
             observareque
             &
             cavere
             solicitè
             ,
             ne
             quid
             de
             se
             melius
             quàm
             sit
             commendare
             putemur
             ,
             fuco
             seu
             arte
             aliqua
             mala
             occultante
             ,
             &
             bona
             quae
             insunt
             apparere
             faciente
             ,
             ac
             circumcidere
             vocis
             omnem
             fictionem
             .
             
               Laert.
               in
               Zenone
            
             .
          
           
             *
             As
             London
             now
             is
             .
          
           
             
               Tutum
               aliqua
               res
               in
               mala
               conscientia
               praestat
               ,
               nulla
               securum
               .
               Putat
               enim
               etiamsi
               non
               deprehenditur
               posse
               se
               deprehendi
               :
               &
               inter
               somnos
               movetur
               ,
               &
               quoties
               alicujus
               scelus
               loquitur
               ,
               de
               suo
               cogitat
               
                 Sen.
                 ep
              
               .
               106.
               
            
             
               Prima
               &
               maxima
               peccantium
               poena
               est
               peccasse
               :
               Haec
               &
               secundae
               poenae
               premunt
               &
               sequuntur
               ,
               timere
               semper
               &
               expavescere
               &
               securitati
               diffidere
               .
               
                 Id.
                 ep
              
               .
               47.
               
            
             
               Mihi
               laudabiliora
               videntur
               omnia
               ,
               quae
               sine
               venditatione
               &
               sine
               populo
               teste
               fiunt
               .
               Nullum
               theatrum
               virtuti
               conscientiâ
               majus
               est
               .
               
                 Cicer.
                 in
                 Tuscul
              
               .
               2.
               p.
               268.
               
            
          
           
             Par
             &
             aequum
             Legibus
             acceptum
             ferre
             debetis
             .
             Demosth
             .
          
           
             Animal
             hoc
             providum
             ,
             sagax
             ,
             multiplex
             ,
             acutum
             ,
             memor
             ,
             plenum
             Rationis
             &
             consilii
             quem
             vocamus
             hominem
             ,
             praeclarâ
             quâdam
             conditione
             generatum
             esse
             à
             supremo
             Deo
             :
             solem
             est
             enim
             ex
             tot
             animantium
             generibus
             &
             naturis
             particeps
             Rationis
             &
             cogitationis
             ,
             cum
             caetera
             sint
             omnia
             expertia
             .
             Quid
             est
             autem
             non
             dicam
             in
             homine
             ,
             sed
             in
             omni
             coelo
             ,
             atque
             terra
             ratione
             divinius
             ,
             quae
             cum
             adolevit
             atque
             perfecta
             est
             ,
             nominatur
             rite
             sapientia
             .
             Est
             igitur
             quoniam
             nihil
             est
             ratione
             melius
             ,
             eaque
             &
             in
             homine
             &
             in
             Deo
             ,
             prima
             homini
             cum
             Deo
             Rationis
             societas
             .
             Inter
             quos
             autem
             Ratio
             ,
             inter
             cosdem
             recta
             ratio
             est
             communis
             :
             Quae
             cum
             sit
             Lex
             ,
             lege
             quoque
             consociati
             homines
             cum
             Diis
             putandi
             sumus
             ;
             Quibus
             autem
             haec
             sunt
             inter
             cos
             communia
             &
             civitatis
             ejusdem
             habendi
             sunt
             unde
             universus
             hic
             Mundus
             una
             civitas
             communis
             Deorum
             atque
             hominum
             existimanda
             .
             
               Cic.
               de
               Leg.
            
             1.
             p.
             219.
             
          
           
             Non
             potest
             consistere
             Respablica
             ,
             ubi
             non
             est
             honos
             virtuti
             ,
             nec
             poena
             scelerosis
             .
             Demosth
             .
          
           
             
               
                 Atticus
                 in
                 Cicer.
                 de
                 leg
              
               .
               1.
               p.
               213.
               
                 saith
                 ,
                 That
                 he
                 cannot
                 but
                 believe
                 that
              
               Jus
               est
               ortum
               ex
               natura
               ,
               
                 because
                 of
                 these
                 Principles
              
               .
            
             
               1.
               
               Quasi
               muneribus
               Deorum
               nos
               esse
               instructos
               &
               ornatos
               .
               2.
               
               Unam
               esse
               hominum
               inter
               ipsos
               vivendi
               parem
               communemque
               rationem
               .
               3.
               
               Omnes
               inter
               se
               naturali
               quâdam
               indulgentiâ
               &
               benevolentiâ
               ,
               tum
               etiam
               societate
               juris
               contineri
               .
            
          
           
             
               
                 See
                 this
                 fullyer
                 proved
                 in
                 my
              
               Political
               Aphoris
               .
               p.
               52
               ,
               &c.
               
            
             
               Videtis
               Magistratus
               hanc
               esse
               Vim
               ,
               ut
               praesit
               ,
               praescribatque
               recta
               &
               utilia
               ,
               &
               conjuncta
               cum
               legibus
               :
               ut
               enim
               magistratibus
               leges
               ,
               ita
               populo
               praesunt
               magistratus
               :
               Veréque
               dici
               potest
               ,
               Magistratum
               esse
               legem
               loquentem
               ,
               legem
               autem
               ●n
               utum
               Magistratum
               .
               
                 Cicer.
                 de
                 leg
              
               .
               3.
               i●
               .
            
          
           
             
               Read
               what
               is
               after
               cited
               out
               of
            
             Zeno.
             Laert.
             in
             Zen.
             
               saith
               ,
               that
               the
               Stoicks
               say
               ,
            
             Virtutes
             sibi
             invicem
             esse
             connexas
             ,
             ut
             qui
             unam
             habuerit
             ,
             omnes
             habeat
             :
             esse
             enim
             illarum
             communes
             speculationes
             ,
             &c.
             
             Qui
             enim
             probus
             est
             ,
             ea
             despicere
             &
             agere
             quae
             sint
             agenda
             :
             quae
             vero
             facienda
             sint
             ,
             ea
             &
             eligenda
             esse
             ,
             &
             sustinenda
             ,
             &
             distribuenda
             ,
             &
             perseveranter
             tenenda
             :
             sequuntur
             autem
             prudentiam
             consiliorum
             maturitas
             &
             intelligentia
             ;
             temperantiam
             vero
             ordinis
             dexteritas
             &
             ornatus
             ;
             Justitiam
             autem
             aequitas
             &
             gratitudo
             :
             fortitudinemque
             constantia
             ,
             atque
             valentia
             .
             Placet
             autem
             eis
             ,
             nullum
             inter
             Virtutem
             &
             Vitium
             esse
             medium-Quemadmodum
             enim
             lignum
             aut
             distortum
             aut
             rectum
             oportere
             esse
             aiunt
             ,
             ita
             justum
             vel
             injustum
             —
             At
             virtutem
             Chrysippus
             quidem
             amitti
             posse
             ,
             Cleanthes
             verò
             non
             posse
             ait
             .
          
           
             Quae
             autem
             natio
             non
             comitatem
             ,
             non
             benignitatem
             ,
             non
             gratum
             animum
             ,
             &
             beneficii
             memorem
             diligit
             ?
             Quae
             superbos
             ,
             quae
             maleficos
             ,
             quae
             crudeles
             ,
             quae
             ingratos
             non
             aspernatur
             ,
             non
             odit
             ?
             
               Cic.
               de
               leg
            
             .
             1.
             p.
             222.
             
          
           
             Legibus
             &
             earum
             observantiâ
             exornantur
             omnia
             .
             Demosth
             .
             Nihil
             omnino
             neque
             pulchrum
             neque
             decorum
             reperiri
             potest
             ;
             quod
             non
             cum
             lege
             aliqua
             communicet
             :
             
               Id.
               Orat.
            
             1.
             
               cont
               .
               Arist
            
             .
          
           
             
               Lex
               nihil
               aliud
               est
               ,
               quàm
               recta
               &
               à
               numine
               Deorum
               ratio
               ,
               imperans
               honesta
               ,
               prohibensque
               contraria
               .
               
                 Cicero
                 Phil.
              
               1.
               
            
             
               Vitiorum
               emendatricem
               legem
               esse
               oportet
               ,
               commendatricemque
               virtutum
               :
               Ab
               ea
               enim
               vivendi
               doctrina
               ducitur
               .
               Cicer.
               1.
               
                 de
                 leg
              
               .
            
          
           
             Ad
             salurem
             Civium
             ,
             civitatumque
             incolumitatem
             ,
             vitamque
             hominum
             &
             quietam
             &
             beatam
             ,
             conditae
             sunt
             Leges
             .
             Cicer.
             1.
             
               de
               leg
            
             .
          
           
             A
             majoribus
             nostris
             nulla
             alia
             de
             causa
             leges
             sunt
             inventae
             ,
             nisi
             ut
             suos
             cives
             incolumes
             conservatent
             .
             
               Cicer.
               in
               Vatin
            
             .
             Nil
             est
             tam
             aptum
             ad
             jus
             conditionemque
             naturae
             sine
             quo
             nec
             domus
             ulla
             ,
             nec
             civitas
             ,
             nec
             gens
             ,
             nec
             hominum
             universum
             genus
             ,
             stare
             ,
             nec
             rerum
             natura
             omnis
             ,
             nec
             ipse
             mundus
             potest
             .
             Nam
             &
             hic
             Deo
             paret
             ,
             &
             huic
             obediunt
             maria
             terraeque
             &
             hominum
             vita
             jussis
             supremae
             legis
             obtemperat
             .
             
               Cicer.
               de
               leg
            
             .
             3.
             p.
             253
             ,
             254.
             
          
           
             
               Of
               this
               read
            
             Cicero's
             2.
             lib.
             de
             nat
             .
             Deor.
             
          
           
             Dii
             ,
             qui
             quo
             velint
             ,
             possint
             laedere
             ,
             nec
             à
             quodam
             laedi
             vicissim
             ,
             non
             nocent
             nisi
             improbis
             .
             
               Plut.
               in
               Lacon
            
             .
          
           
             Hanc
             video
             sapientissimorum
             fuisse
             sententiam
             ,
             Legem
             neque
             hominum
             ingeniis
             excogitatam
             ,
             neque
             scitum
             aliquod
             esse
             populorum
             ,
             sed
             aeternum
             quiddam
             quod
             universum
             mundum
             regeret
             imperandi
             prohibendique
             sapientiâ
             .
             Ita
             principem
             Legem
             iilam
             &
             ultimam
             Mentem
             esse
             dicebant
             omnia
             ratione
             aut
             cogentis
             aut
             vetantis
             Dei.
             
               Cic.
               de
               Leg.
            
             2.
             p.
             234.
             
          
           
             
               Seneca
               Epist
               .
               ad
               Luc.
               83.
               p.
               (
               mihi
               )
               711.
               saith
               ,
               Sic
               certe
               vivendum
               est
               ,
               tanquam
               in
               conspectu
               vivamus
               .
               Sic
               cogitandum
               ,
               tanquam
               aliquis
               in
               pectus
               inspicere
               posset
               &
               potest
               :
               Quid
               enim
               prodest
               ab
               homine
               aliquid
               esse
               secretum
               .
               Nihil
               Deo
               clausum
               interest
               animis
               nostris
               ,
               &
               cogitationibus
               mediis
               intervenit
               .
            
             
               Diogenes
               (
               in
               Laert.
               )
               
                 said
                 to
                 an
                 immodest
                 woman
              
               ,
               Non
               vereris
               mulier
               ,
               ne
               forte
               stante
               post
               tergum
               Deo
               (
               cuncta
               enim
               plena
               ipso
               sunt
               )
               inhoneste
               te
               habeas
               ?
               Primus
               est
               Deorum
               cultus
               ,
               Deos
               credere
               ;
               deinde
               reddere
               illis
               Majestatem
               suam
               :
               reddere
               Bonitatem
               sine
               qua
               nulla
               Majestas
               est
               :
               scire
               illo
               esse
               qui
               praesider
               Mundo
               ,
               qui
               universe
               ut
               sua
               ,
               temperanin
               qui
               humani
               genet
               .
               tutelam
               gerunt
               .
               
                 Idem
                 .
                 epist
              
               .
               92.
               
            
          
           
             
               Nihil
               mihi
               videtur
               frigidius
               ,
               nihil
               ineptius
               ,
               quàm
               Lex
               cum
               prolegomeno
               :
               Dic
               quid
               me
               velis
               fecisse
               ;
               non
               disco
               ,
               sed
               pareo
               .
               
                 Senec.
                 ep
              
               .
               95.
               
            
             
               
                 If
                 Mens
                 Laws
                 must
                 have
                 so
                 great
                 authority
                 ,
                 much
                 more
                 Gods.
              
               Ex
               quo
               intelliges
               par
               est
               ,
               eos
               qui
               perniciosa
               &
               injusta
               populis
               jussa
               descripferint
               ,
               cum
               contra
               fecerint
               quod
               polliciti
               professique
               sint
               ,
               quidvis
               potius
               tulisse
               quàm
               leges
               .
               
                 Cic.
                 de
                 leg
                 .
                 l.
              
               2.
               p.
               235.
               
            
             
               Multa
               perniciosa
               ,
               multa
               pestifica
               sciscuntur
               in
               populis
               ,
               quae
               non
               magis
               Legis
               ●omen
               attingunt
               ,
               quam
               fi
               latrones
               ,
               &c.
               
                 id
                 .
                 ibid.
              
               
            
          
           
             
               Plutarch
               de
               Tranquil
               .
               Anim.
            
             saith
             ,
             that
             it
             is
             one
             of
             Aristotle's
             sayings
             ,
             That
             he
             that
             believed
             as
             he
             ought
             of
             the
             gods
             ,
             should
             think
             as
             well
             of
             himself
             as
             Alexander
             ,
             who
             commanded
             so
             many
             m.
             n.
             p.
             155.
             
          
           
             
               Dicebat
               Thales
               ,
               Homines
               existimare
               oportere
               Deos
               omnia
               cernere
               ,
               deorumque
               omnia
               esse
               plena
               ,
               &
               tunc
               fore
               omnes
               Castiores
               .
               Cic.
               2.
               
                 de
                 Leg.
              
               
            
             
               Anthenodorus
               dicere
               prudenter
               solebat
               ,
               ita
               cum
               hominibus
               homines
               vivere
               debere
               ,
               acsi
               Deus
               Retributor
               bonorum
               malorumque
               ultor
               ,
               omni
               loco
               ac
               tempore
               actiones
               nostras
               intueretur
               conspicereturque
               humanis
               nostris
               oculis
               .
               
                 Fulgos
                 .
                 l.
              
               7.
               c.
               2.
               
            
             
               Sic
               vive
               cum
               hominibus
               tanquam
               Deus
               videat
               :
               Sic
               loquere
               cum
               Deo
               tanquam
               homines
               audiant
               
                 Sen.
                 ep
              
               10.
               
            
          
           
             Chilon
             (
             in
             
               Laert.
               p.
            
             43
             )
             inquit
             ,
             Damnum
             potius
             quàm
             turpe
             lucrum
             eligendum
             ,
             nam
             id
             semel
             tantum
             dolori
             esse
             :
             hoc
             semper
             .
          
           
             
               Plus
               apud
               bonos
               pietatis
               jura
               quàm
               omnes
               opes
               valent
               .
               
                 Justin
                 .
                 Hist
                 .
                 l.
              
               3.
               
            
             
               
                 Because
                 God
                 hath
                 penalties
                 to
                 promote
                 obedience
                 ,
                 all
                 Religion
                 is
                 called
                 ,
                 The
                 fear
                 of
                 God.
              
               Laertius
               
                 saith
                 of
              
               Cleanthes
               ,
               Cum
               aliquando
               probro
               illi
               daretur
               ,
               quod
               esset
               timidus
               :
               At
               ideo
               ,
               inquit
               ,
               parum
               pecco
               .
               
                 Fear
                 is
                 a
                 preserving
                 cautelous
                 passion
                 ,
                 though
                 it
                 make
                 not
                 a
                 good
                 man
                 of
                 it self
                 ,
                 but
                 as
                 joyned
                 with
                 Love.
                 
              
            
          
           
             Though
             Cicero's
             books
             
               de
               legibus
            
             ,
             be
             usually
             read
             by
             us
             when
             we
             are
             boyes
             ,
             they
             are
             worthy
             the
             perusal
             of
             the
             wisest
             men
             ,
             and
             fit
             for
             the
             edification
             and
             pleasure
             of
             the
             learned
             .
          
           
             Quod
             (
             de
             magistratu
             loquitur
             )
             cum
             dico
             legem
             ,
             a
             me
             dici
             nihil
             aliud
             intelligi
             volo
             quàm
             imperium
             ,
             sine
             quo
             nec
             domus
             ulla
             ,
             nec
             civitas
             ,
             &c.
             
             
               Id.
               de
               leg
            
             .
             3.
             init
             .
          
           
             Omnis
             lex
             inventum
             sane
             &
             donum
             est
             Deorum
             .
             Decretum
             vero
             hominum
             prudentum
             —
             
               Demost
               .
               cont
               .
               Aris
               .
               or
               .
            
             1.
             
          
           
             Communis
             lex
             nunquam
             immutatur
             ,
             cum
             secundum
             naturam
             sit
             :
             jus
             verò
             scriptum
             saepius
             .
             Aristot
             .
             1.
             
             
               Rhet.
               ad
               Theod
               .
               c
            
             4.
             
          
           
             Diogenes
             (
             in
             Laert.
             )
             congregatis
             ad
             se
             plurimis
             exprobravit
             ,
             quod
             ad
             inepta
             studiosè
             concurrerent
             ;
             ad
             ea
             vero
             quae
             gravia
             &
             utilia
             ,
             negligenter
             convenirent
             :
             Dicebatque
             de
             fodiendo
             &
             calcitrando
             certare
             homines
             ,
             ut
             autem
             boni
             &
             probi
             fierent
             curare
             neminem
             .
             Musicos
             in
             jus
             vocabat
             ,
             quod
             cum
             lyrae
             chordas
             congruè
             aptarent
             ,
             animi
             mores
             inconcinnos
             haberent
             .
             Mathematicos
             carpebat
             ,
             quod
             Solem
             &
             Lunam
             &
             sydera
             intuentes
             ,
             quae
             ante
             pedes
             erant
             negligerent
             .
             Oratores
             item
             ,
             quod
             studerent
             justa
             dicere
             ,
             non
             autem
             &
             facere
             .
             Avaros
             quoque
             quod
             pecuniam
             vituperarent
             ,
             ac
             summè
             diligerent
             :
             &
             eos
             qui
             justos
             ,
             quod
             pecunias
             contemnerent
             laudabant
             ,
             pecuniosos
             verò
             imitari
             satagebant
             .
             Stomachabatur
             eis
             qui
             pro
             bona
             valetudine
             sacra
             facerent
             ,
             inter
             sacrificia
             contra
             sanitatem
             coenarent
             .
             Servos
             mirabatur
             ,
             qui
             cum
             edaces
             dominos
             cernerent
             ,
             nihil
             diriperent
             ciborum
             .
             —
             Dicebat
             manus
             ad
             amicos
             non
             complicatis
             digitis
             extendi
             oportere
             .
          
           
             Laertius
             
               saith
               of
               the
            
             Magi
             ,
             
               that
               they
               do
            
             Deorum
             cultui
             vacare
             ;
             signa
             statuasque
             reprehendere
             ;
             &
             eorum
             imprimis
             qui
             Mares
             esse
             Deos
             &
             foeminas
             ,
             dicunt
             ,
             errores
             improbare
             .
             Signa
             &
             statuas
             ex
             disciplinae
             instituto
             è
             medio
             tulisse
             .
             Qui
             &
             revicturos
             homines
             ,
             immortalesque
             futuros
             ,
             dicunt
             ,
             &
             universa
             illorum
             precationibus
             consistere
             .
             Plerique
             &
             Judaeos
             ab
             his
             duxisse
             originem
             tradunt
             .
             
               Laert.
               pag.
            
             4
             ,
             5
             ,
             6.
             
          
           
             Pietas
             est
             scientia
             colendi
             numinis
             :
             inquit
             
               Aemilius
               in
               Plutarch
            
             .
          
           
             Nulla
             Pietas
             est
             erga
             Deos
             ,
             nifi
             honesta
             de
             numine
             Deorum
             ac
             Mente
             opinio
             sit
             .
             
               Cicer.
               pro
               Planc
            
             .
          
           
             De
             Diis
             ita
             ut
             sunt
             loquere
             .
             
               Bias
               in
               Laert.
            
             
          
           
             Equidem
             is
             qui
             de
             Diis
             talia
             commentus
             est
             ,
             an
             Philosophus
             appellandus
             sit
             nescio
             ,
             (
             inquit
             
               Laert.
               de
               Orpheo
               ,
               p.
            
             3.
             )
             Videant
             certè
             qui
             ita
             volunt
             quo
             sit
             censendus
             nomine
             ,
             qui
             Diis
             cuncta
             hominum
             vitia
             ,
             &
             quae
             rarò
             à
             turpibus
             quibusque
             &
             flagitiosis
             geruntur
             ,
             adscribit
             —
             Fulmine
             interisse
             cognoscitur
             .
             
               Laert.
               Proem
            
             .
          
           
             Lege
             Laert.
             de
             Magis
             .
          
           
             
               Cicero
               de
               nat
               .
               Deor.
               lib.
               1.
               p.
               46.
            
             saith
             ,
             That
             Possidonius
             believed
             that
             Epicurus
             thought
             that
             there
             was
             no
             God
             ;
             and
             therefore
             ,
             not
             according
             to
             his
             judgement
             ,
             but
             in
             scorn
             ,
             describeth
             God
             like
             a
             man
             careless
             ,
             idle
             ,
             &c.
             which
             he
             would
             not
             have
             done
             ,
             if
             he
             had
             thought
             that
             there
             was
             a
             God
             indeed
             .
          
           
             Impellimur
             naturâ
             ut
             prodesse
             velimus
             quamplurimis
             ,
             imprimisque
             docendo
             ,
             rationibusque
             prudentiae
             tradendis
             .
             Itaque
             non
             facile
             est
             invenire
             ,
             qui
             quod
             sciat
             ,
             ipse
             non
             tradat
             alteri
             .
             Ita
             non
             solum
             ad
             discendum
             propensi
             sumus
             ,
             verum
             etiam
             ad
             docendum
             .
             Cic.
             2.
             
               de
               fin
            
             .
          
           
             Descriptionem
             sacerdotum
             nullum
             justae
             Religionis
             genus
             praetermittit
             :
             Nam
             sunt
             ad
             placandos
             Deos
             alii
             constituti
             ,
             qui
             sacris
             praesint
             solennibus
             :
             ad
             interpretanda
             alii
             praedicta
             vatum
             ;
             neque
             multorum
             ne
             esset
             infinitum
             ,
             neque
             ut
             ca
             ipsa
             quae
             suscepta
             publicè
             essent
             ,
             quisquam
             extra
             collegium
             nosset
             .
             
               Cic.
               de
               leg
               .
               l.
            
             2.
             p.
             241.
             
          
           
             Autoritate
             nutuque
             legum
             docemur
             domitas
             habere
             libidines
             ,
             coercere
             omnes
             cupiditates
             ,
             nostra
             tueri
             ,
             ab
             alienis
             mentes
             ,
             oculos
             ,
             manus
             abstinere
             .
             Cic.
             1.
             
               de
               Or.
            
             
          
           
             Nihil
             interest
             utrum
             vir
             bonus
             scelestum
             spoliaverit
             ,
             an
             bonum
             improbus
             :
             nec
             utrum
             bonus
             an
             malus
             adulteratus
             sit
             :
             sed
             lex
             damni
             solum
             spectat
             dissimilitudinem
             ,
             utiturque
             pro
             paribus
             ,
             si
             alter
             violavit
             ,
             alter
             violatus
             est
             .
             
               Aristot
               .
               Ethic.
            
             5.
             c.
             4.
             
          
           
             Vide
             
               Plutarchi
               Roman
            
             .
             quaest
             .
             65.
             
          
           
             Temperantia
             libidinum
             inimica
             est
             .
             Cic.
             
          
           
             When
             an
             Adulterer
             asked
             Thales
             whether
             he
             should
             make
             a
             vow
             ?
             he
             answered
             him
             ,
             Adultery
             is
             as
             bad
             as
             perjury
             :
             intimating
             ,
             that
             he
             that
             made
             no
             conscience
             of
             adultery
             ,
             would
             make
             none
             of
             perjury
             .
             
               Laert.
               Cyrus
            
             is
             praised
             by
             
               Plutarch
               ,
               de
               curiosit
            
             .
             that
             would
             not
             see
             Panthaea
             :
             and
             they
             are
             by
             him
             reproved
             that
             cast
             a
             wanton
             eye
             at
             women
             in
             coaches
             as
             they
             pass
             by
             ,
             and
             look
             out
             at
             windows
             to
             have
             a
             full
             view
             of
             them
             ,
             and
             yet
             think
             that
             they
             commit
             no
             fault
             :
             suffering
             a
             curious
             eye
             and
             a
             wandering
             mind
             to
             slide
             and
             run
             every
             way
             .
          
           
             
               
                 Aristotle
                 ,
                 Ethic.
                 4.
              
               saith
               ,
               Every
               lie
               is
               evil
               ,
               and
               to
               be
               avoided
               .
            
             
               The
               Roman
               Laws
               against
               perjury
               and
               false
               witness
               and
               bribery
               ,
               tell
               us
               what
               nature
               saith
               thereabout
               .
               Read
               in
               Lamprid.
               how
               vehement
               
                 Alexander
                 Severus
              
               was
               against
               bribery
               .
            
             
               
                 Fundamentum
                 justitiae
                 est
                 fides
                 ,
                 id
                 est
                 ,
                 dictorum
                 conventorumque
                 constantia
                 &
                 veritas
                 .
              
               Cicer.
               
            
          
           
             De
             altero
             temere
             affirmare
             periculosum
             est
             ,
             propter
             occultas
             hominum
             voluntates
             multiplicesque
             naturas
             .
             Cic.
             
          
           
             
               
                 A
                 man
                 that
                 loved
                 his
                 belly
                 ,
                 desiring
                 to
                 be
                 admitted
                 into
              
               Cato
               
                 's
                 family
              
               ,
               Cato
               answered
               ,
               Non
               possum
               cum
               tali
               vivere
               ,
               cujus
               palatum
               plus
               sapit
               ,
               quàm
               cerebrum
               .
               Erasm
               .
            
             
               Nullus
               mihi
               per
               otium
               dies
               exit
               .
               Partem
               noctium
               studiis
               vendico
               ,
               non
               vaco
               somno
               sed
               succumbo
               .
               
                 Senec.
                 What
                 mean
                 you
                 to
                 make
                 your
                 prison
                 so
                 strong
                 ,
                 said
              
               Plato
               
                 to
                 one
                 that
                 pampered
                 his
                 body
                 .
              
               Ficin
               .
               in
               vit
               .
               Plat.
               
            
             
               Vires
               corporis
               sunt
               vires
               carceris
               ,
               inquit
               
                 Petrarch
                 .
                 l.
              
               1.
               dial
               .
               5.
               
               Cato
               homo
               virtuti
               simillimus-qui
               nunquam
               recte
               fecit
               ut
               facere
               videretur
               ,
               sed
               quia
               aliter
               facere
               non
               poterat
               :
               cuique
               id
               solum
               visum
               est
               rationem
               habere
               ;
               quod
               haberet
               justitiam
               .
               
                 Velleius
                 Pater
                 .
                 l.
              
               2.
               
            
             
               Magna
               pars
               libertatis
               est
               ,
               bene
               moratus
               venter
               .
               Senec.
               
            
             
               Plato
               
                 saith
                 ,
                 God
                 is
                 the
                 temperate
                 man's
                 Law
                 ,
                 and
                 Pleasure
                 the
                 intemperate
                 man's
                 .
              
            
             
               Temperantia
               voluptatibus
               imperat
               :
               alias
               odit
               atque
               abigit
               :
               alias
               dispensat
               &
               ad
               sanum
               modum
               dirigit
               :
               nec
               unquam
               ad
               illas
               propter
               ipsas
               venit
               .
               Sen.
               
            
             
               Scit
               optimum
               esse
               modum
               cupidorum
               ,
               non
               quantum
               velis
               ,
               sed
               quantum
               debeas
               sumere
               .
               Senec.
               
            
             
               Animis
               tenduntur
               infidiae
               —
               ab
               ea
               quae
               penitus
               in
               omni
               sensu
               implicata
               infidit
               imitatrix
               boni
               ,
               voluptas
               ,
               malorum
               autem
               mater
               omnium
               :
               cujus
               blanditiis
               corrupti
               ,
               quae
               naturâ
               bona
               sunt
               ,
               quia
               dulcedine
               hac
               &
               scabia
               carent
               ,
               non
               cernimus
               satis
               .
               
                 Cic.
                 de
                 leg
              
               .
               1.
               p.
               226.
               
            
          
           
             Ampliat
             aetatis
             spatium
             sibi
             vir
             bonus
             ;
             hoc
             est
             ,
             vivere
             bis
             ,
             vitâ
             posse
             priore
             frui
             .
             Martial
             .
          
           
             
               As
               a
               summary
               of
               what
               the
               light
               of
               Nature
               may
               teach
               man
               ,
               see
               the
               Stoicks
               Ethicks
               collected
               by
               Barlaam
               ;
               (
               much
               of
               which
               may
               be
               found
               in
               Seneca
               ,
               and
               is
               confessed
               and
               praised
               by
               Cicero
               ,
               though
               he
               chide
               them
               for
               their
               
                 new
                 words
              
               and
               schism
               )
               where
               you
               will
               see
               ,
               that
               the
               Stoicks
               were
               wiser
               and
               better
               men
               ,
               than
               the
               Epicureans
               would
               have
               men
               believe
               .
            
             
               
                 Oculos
                 vigiliâ
                 fatigatos
                 cadentesque
                 in
                 opere
                 detinco
                 —
                 Malè
                 mihi
                 esse
                 malo
                 ,
                 quam
                 molliter
                 :
                 si
                 mollis
                 es
                 ,
                 paulatim
                 effeminatur
                 animus
                 ,
                 atque
                 in
                 similitudinem
                 otii
                 sui
                 &
                 pigritiae
                 ,
                 in
                 quâ
                 jacet
                 ,
                 solvitur
                 .
                 Dormio
                 minimum
                 ,
                 &
                 brevissimo
                 somno
                 utor
                 :
                 satis
                 est
                 mihi
                 vigilare
                 defiisse
                 ,
                 Aliquando
                 dormisse
                 scio
                 ,
                 aliquando
                 suspicor
                 .
              
               Senec.
               
            
          
           
             Porro
             coeli
             generationis
             authorem
             summe
             Bonum
             atque
             excellentissimum
             (
             asseruit
             Plato
             )
             :
             ejus
             quippe
             quod
             sit
             in
             rebas
             conditis
             pulcherrimum
             ,
             eum
             esse
             conditorem
             quem
             intelligibilium
             omnium
             constet
             esse
             praestantissimum
             .
             Itaque
             quoniam
             hujusmodi
             Deus
             est
             ,
             coelam
             vero
             praestantissimo
             illi
             simile
             est
             ,
             quoniam
             pulcherrimum
             cernitur
             ,
             nulli
             creaturae
             erit
             similius
             ,
             quàm
             Deo
             soli
             .
             
               Laert.
               in
               Plat.
            
             
          
           
             Nihil
             est
             Deo
             similius
             &
             gratiis
             ,
             quàm
             vir
             ,
             animo
             perfecto
             bonus
             ,
             qui
             hominibus
             caeteris
             antecellit
             ,
             quod
             ipse
             à
             Diis
             immortalibus
             distat
             .
             
               Luc
               Apul.
               de
               Deo
               Socr.
            
             
          
           
             
               Quis
               dubitare
               potest
               mi
               Lucili
               ,
               quin
               Deorum
               immortalium
               munas
               sit
               quod
               vivimus
               .
               Senec.
               
            
             
               Prope
               Deus
               est
               ,
               tecum
               est
               ,
               intus
               est
               :
               Ita
               dico
               Lucili
               ,
               sacer
               intra
               nos
               spiritus
               sedet
               ,
               bonorum
               malorumque
               nostrorum
               observator
               &
               custos
               .
               Hic
               prout
               à
               nobis
               tractatur
               ,
               ita
               &
               nos
               tractat
               ipse
               :
               Bonus
               verò
               vir
               sine
               Deo
               nemo
               est
               .
               An
               potest
               aliquis
               supra
               formam
               ,
               nisi
               ab
               illo
               ,
               adjatus
               exurgere
               .
               Ille
               dat
               consilia
               ,
               magnifica
               &
               erecta
               in
               unoquoque
               bono
               viro.
               Senec.
               
            
          
           
             
               That
               the
            
             finis
             cui
             
               is
               properly
               the
               ultimate
               end
               ,
               and
               the
            
             finis
             cujus
             
               is
               subordinate
               to
               it
            
             ,
             Cicero
             
               sheweth
               in
            
             Piso
             
               's
               speech
            
             ,
             l.
             5.
             de
             finib
             .
             p.
             188.
             
             In
             nobis
             ipsis
             ne
             intelligi
             quidem
             ,
             ut
             propter
             aliam
             quampiam
             rem
             ,
             verbi
             gratiâ
             ,
             propter
             voluptatem
             ,
             nos
             amemus
             .
             Propter
             nos
             enim
             illam
             ,
             non
             propter
             eam
             nosmetipsos
             diligimus
             .
             Quid
             est
             quod
             magis
             perspicuum
             est
             ,
             non
             modo
             carum
             sibi
             quemque
             ,
             verum
             etitiam
             vehementer
             carum
             .
          
           
             *
             Chap.
             4.
             
          
           
             Quid
             enim
             est
             aliud
             natura
             quàm
             Deus
             ?
             &
             divina
             ratio
             ?
             toti
             mundo
             partibusque
             ejus
             inserta
             ?
             Ergo
             nihil
             agis
             ingratissime
             mortalium
             ,
             qui
             te
             negas
             Deo
             debere
             ,
             sed
             naturae
             ;
             quia
             nihil
             natura
             fine
             Deo
             est
             ,
             nec
             Deus
             sine
             natura
             ,
             sed
             idem
             est
             uterque
             nec
             distat
             officio
             .
             
               Senec.
               de
               Benefic
            
             .
          
           
             Leg.
             Aenean
             .
             Gazeum
             de
             Anima
             3.
             
             P.T.
             2
             Gr.
             lat
             .
             p.
             
               385
               ,
               386
            
             ,
             &c.
             
          
           
             
               Goodness
               signifieth
               more
               than
               utility
               or
               Pleasure
               to
               our selves
               :
               As
               when
               we
               call
               a
               Man
               ,
               a
               good
               Man
               ,
               a
               good
               Scholar
               ,
               a
               good
               Judge
               ,
               &c.
               
               And
               so
               doth
               evil
               signifie
               on
               the
               contrary
               .
            
             
               
                 Bonum
                 est
                 quod
                 sui
                 ipsius
                 gratiâ
                 expetendum
                 est
                 .
              
               Aristot
               .
               Rhet.
               1.
               
            
             
               
                 Bonum
                 omnis
                 originis
                 &
                 ortûs
                 finis
                 est
                 .
              
               Id.
               Metaph.
               l.
               ae
               .
               c.
               3.
               
            
          
           
             
               Maximum
               Bonum
               maxime
               semper
               expetendum
               .
               Aristot
               .
               1
               ▪
               
                 Eth.
                 c.
              
               7.
               
               Duplex
               bonum
               est
               :
               alterum
               quod
               absolute
               &
               per
               se
               bonum
               sit
               ;
               alterum
               quod
               alicui
               bono
               sit
               &
               usui
               .
               
                 Arist
                 .
                 Eth.
                 l.
              
               7.
               c.
               12.
               
            
             
               Veteres
               probe
               summum
               bonum
               definierunt
               ,
               id
               ad
               quod
               omnia
               referuntur
               .
               
                 Arist
                 .
                 Eth.
              
               1.
               c.
               1.
               
            
          
           
             It
             is
             a
             saying
             of
             Pliny's
             ,
             that
             as
             Pearls
             though
             they
             lie
             in
             the
             bottom
             of
             the
             Sea
             ,
             are
             yet
             much
             neerer
             kin
             to
             Heaven
             ,
             as
             their
             splendour
             and
             excellency
             sheweth
             ;
             so
             a
             godly
             and
             generous
             soul
             ,
             hath
             more
             dependance
             on
             Heaven
             ,
             whence
             it
             cometh
             ,
             than
             on
             earth
             where
             it
             abideth
             .
          
           
             
               Bonum
               summum
               est
               animi
               operatio
               secundum
               virtutom
               optimam
               &
               perfectissimam
               in
               vitâ
               perfectâ
               .
               
                 Aristot
                 .
                 Rhet.
              
               1.
               
            
             
               Tria
               sunt
               genera
               bonorum
               ;
               maxima
               animi
               ,
               secunda
               corporis
               ;
               externa
               tertia
               :
               Cicero
               3.
               
               Tuscul
               .
            
             
               Nihil
               bonum
               nisi
               quod
               honestum
               ;
               nihil
               malum
               nisi
               quod
               turpe
               .
               
                 Cicero
                 .
                 Att.
                 l.
              
               10.
               
            
          
           
             
               
                 If
                 a
                 man
                 must
                 love
                 his
                 Countrey
                 better
                 than
                 himself
                 ,
                 then
                 God
                 much
                 more
                 :
                 And
                 then
              
               self
               
                 is
                 not
                 to
                 be
                 the
                 highest
                 in
                 our
                 Love.
                 
              
            
             
               Respublica
               nomen
               universae
               civitatis
               est
               ,
               pro
               qua
               mori
               ,
               &
               cui
               nos
               totos
               dare
               ,
               &
               in
               qua
               omnia
               nostra
               ponere
               ,
               &
               quasi
               consecrare
               debemus
               .
               Cicer
               .
               2.
               
                 de
                 leg
              
               .
            
          
           
             Laudandus
             est
             is
             qui
             mortem
             oppetit
             pro
             Republica
             ,
             qui
             doceat
             patriam
             esse
             chariorem
             nobis
             ,
             quam
             nosmetipsos
             :
             Estque
             illa
             vox
             inhumana
             &
             scelerata
             corum
             ,
             qui
             negant
             se
             recusare
             ,
             quo
             minus
             ipsis
             mortuis
             terrarum
             omnium
             deflagratio
             consequatur
             .
             Cicer.
             3
             ▪
             
               de
               finib
            
             .
          
           
             It
             was
             the
             erroneous
             reasoning
             of
             the
             Philosophers
             ,
             to
             prove
             the
             World
             eternall
             ,
             that
             
               Optimum
               &
               Pulchrum
            
             ,
             God
             and
             the
             World
             must
             be
             inseparable
             ;
             and
             so
             to
             conclude
             the
             Being
             of
             that
             ,
             which
             their
             fancies
             think
             best
             to
             be
             ;
             (
             as
             Ammonius
             argueth
             with
             
               Zachar.
               Mytilen
            
             .
             )
             :
             whereby
             they
             might
             as
             well
             prove
             (
             as
             Zach.
             telleth
             
               Ammon
               ▪
            
             )
             that
             Plato
             and
             Aristotle
             were
             from
             eternity
             ,
             and
             must
             never
             die
             .
             It
             is
             foolish
             to
             reason
             against
             sense
             and
             experience
             ,
             or
             to
             deny
             that
             which
             is
             ,
             because
             we
             think
             that
             it
             should
             be
             otherwise
             .
          
           
             Cotta
             telleth
             Vell●iu●
             ,
             
               That
               h●
               ,
               ●y
               making
               ●od
               〈◊〉
               of
               ●eas●s
               o●
               Man
               ,
            
             S●●u●it
             Relig●o●
             〈◊〉
             :
             Quidem
             enim
             cur
             De●
             as
             humibus
             ●●do
             dica●
             ,
             cum
             D●i
             non
             modo
             hominibus
             non
             cons●iant
             ,
             sed
             o●ni●o
             nihil
             c●ent
             .
             nihil
             agant
             ▪
             At
             est
             corum
             c●mia
             quaedam
             praestanfere
             natura
             ,
             ut
             ea
             debeat
             ipsa
             per
             se
             ad●e
             colendam
             elicere
             sapientem
             .
             
               (
               This
               reason
               is
               ●o●
               d●ed
               ,
               but
               the
               goodness
               of
               God's
               Nature
               p●o●d
               by
               his
               doing
               good
               .
               )
            
             —
             Quae
             porro
             pietas
             e●debetur
             ,
             à
             quo
             nihil
             accepe●is
             ?
             aut
             quid
             o●n
             no
             ,
             cujus
             nullum
             merit
             m●t
             ,
             e●
             debere
             potest
             ?
             Est
             enim
             Pietas
             Justitia
             adversus
             Deos
             :
             cum
             quibus
             quid
             potest
             nobis
             esse
             juris
             ,
             cum
             homini
             nulla
             cum
             Deo
             sit
             communitas
             ,
             sanctitas
             est
             scientia
             colendorum
             Deorum
             :
             qui
             q●a
             ●obrem
             colendi
             s●nt
             non
             intellige
             ,
             nullo
             nec
             accepto
             ab
             us
             ,
             nec
             spe●a
             o
             bon●
             .
             
               sic
               .
               de
               Nat.
               Deo.
               c.
            
             1.
             p.
             32.
             
          
           
             
               Epicurus
               verò
               ex
               animis
               hominum
               extraxit
               radicitus
               Religionem
               ,
               cum
               Diis
               immortalibus
               &
               Opem
               &
               Gratiam
               sustulerit
               .
               Cum
               enim
               &
               praestantissimam
               naturam
               Dei
               dicat
               esse
               ,
               negat
               idem
               esse
               in
               Deo
               gratiam
               :
               toliit
               id
               quod
               maximè
               proprium
               est
               optimae
               praestantissimaeq
               ,
               naturae
               .
               
                 Id.
                 ibid.
                 p.
              
               33
               ,
               34.
               
            
             
               Quae
               enim
               potest
               esse
               sanctitas
               ,
               si
               Dii
               humanae
               non
               curant
               .
               
                 Id
                 ibid.
              
               
            
             
               Utinam
               istam
               caliditatem
               homimbus
               Dii
               ne
               dedislent
               :
               qua
               perpauci
               bene
               utuntur
               ;
               qui
               tamen
               ipsi
               à
               male
               utentibus
               opprimuntur
               ;
               innua
               etabiles
               autem
               improbè
               utuntur
               :
               ut
               donum
               hoc
               divinum
               Rationis
               &
               consilii
               ,
               ad
               fraudem
               hominibus
               non
               ad
               bonitatem
               ,
               impertitum
               esse
               videatur
               :
               sed
               urgetis
               ,
               hominum
               esse
               istam
               culpam
               ,
               non
               Deorum
               —
               Resp
               .
               At
               ,
               si
               medicus
               sciat
               eum
               aegrotum
               ,
               qui
               jussus
               est
               vinum
               sumere
               ,
               meracius
               sumpturum
               statimque
               periturum
               ,
               magna
               sit
               in
               culpa
               :
               sic
               vestra
               ista
               providentia
               reprehendenda
               ,
               quae
               rationem
               dederit
               iis
               ,
               quos
               sciverit
               ea
               perverse
               &
               improbe
               usuros
               .
               Non
               intelligo
               quid
               intersit
               ,
               utrum
               nemo
               sit
               sapiens
               ,
               an
               nemo
               esse
               possit
               .
               Debebant
               Dii
               quidem
               omnes
               bonos
               efficere
               ,
               siquidem
               hominum
               generi
               consulebant
               ;
               sin
               id
               minus
               ,
               bonis
               quidem
               consulere
               debebant
               .
               
                 Cotta
                 in
                 Cic.
                 de
                 Nat.
                 Deor.
                 l.
              
               3.
               p.
               105
               ,
               106.
               
            
          
           
             Is
             God's
             making
             man
             a
             free
             Agent
             be
             not
             against
             his
             Goodness
             ,
             then
             the
             sin
             which
             a
             free
             Agent
             committeth
             is
             no
             impeachment
             of
             Gods
             Goodness
             :
             
               At
               verum
               prius
            
             :
             Ergo
             —
             The
             reasons
             why
             God
             made
             man
             with
             free-will
             ,
             the
             antient
             VVriters
             commonly
             render
             to
             the
             Infidels
             :
             
               itenaeus
               ,
               Tertullian
               ,
               Clemens
               Alexand.
               Arnobius
               ,
               Lactantius
               ,
               Eusebius
               ,
               Tatianus
               ,
               Origen
               ,
               &c.
            
             vid.
             
               Zachar.
               Mitylen
               .
               Disput
               .
               p.
               364.
               
               B.P.
               Graeco-lat
               ●o
               .
               1.
               
            
          
           
             
               Siquidem
               anima
               regalem
               Majestatem
               ostendit
               ,
               null
               us
               dominio
               subjecta
               ,
               &
               propriae
               potestatis
               ,
               tanquam
               imago
               Dei
               communia
               cum
               archetypo
               quaedam
               habens
               .
               
                 Greg.
                 Nyssen
                 .
                 citat
                 .
                 etiam
                 in
                 Caesarii
                 Dial.
              
               3.
               
               
                 The
                 Ancients
                 commonly
                 make
                 the
                 Freedom
                 of
                 the
                 will
                 as
                 well
                 as
                 Rationality
                 ,
                 to
                 be
                 God's
                 natural
                 Image
                 on
                 the
                 Soul.
                 
              
            
             
               
                 See
                 especially
                 the
                 full
                 discourse
                 of
              
               Nemesius
               ,
               de
               Natur.
               hom
               .
               cap.
               39
               ,
               40
               ,
               41.
               
               Lege
               Pennotti
               propugnacul
               .
               libert
               .
            
          
           
             
               Si
               quis
               omnia
               alia
               habeat
               ,
               valetudinem
               ,
               divitias
               ,
               &c.
               sed
               malus
               ex
               confesso
               sit
               ,
               improbabis
               illum
               .
               tem
               siquis
               nihil
               habet
               eorum
               quae
               retulit
               ,
               careat
               pecuniâ
               ,
               clientum
               turba
               ,
               avorum
               &
               proavorum
               serie
               ,
               si
               ex
               confesso
               bonus
               fit
               ,
               probas
               illum
               .
               Ergo
               hoc
               unum
               bonum
               hominis
               ,
               quod
               qui
               habet
               ,
               etiamsi
               aliis
               destituitur
               ,
               laudandus
               est
               ;
               quod
               qui
               non
               habet
               ,
               in
               omnium
               aliorum
               copia
               damnatur
               ac
               rejicitur
               .
               Senec.
               
            
             
               Inter
               fines
               is
               qui
               perfectus
               est
               ,
               semper
               praecellit
               imperfectum
               .
               Perfectus
               porro
               est
               quo
               admoto
               ,
               nullo
               amplius
               opus
               est
               .
               
                 Arist
                 .
                 Mig
                 .
                 Mor.
              
               1
               c.
               3.
               
               &
               1
               
                 Rhet.
                 c.
              
               7.
               
               Finis
               est
               cujus
               gratiâ
               omnia
               comparantur
               ,
               —
               Majus
               bonum
               est
               finis
               ,
               quàm
               quod
               finis
               non
               est
               .
               
                 &
                 Met.
              
               2.
               c.
               2.
               
               Quod
               per
               se
               bonum
               est
               ,
               suâque
               vi
               &
               naturâ
               ,
               id
               omne
               finis
               est
               .
            
             
               
                 Nothing
                 commoner
                 in
                 Philosophy
                 ,
                 than
                 that
              
               Publicae
               saluti
               privaca
               incolumitas
               est
               postponenda
               .
               
                 Therefore
                 self-love
                 must
                 not
                 perswade
                 us
                 ,
                 that
                 there
                 is
                 nothing
                 higher
                 than
                 our
                 own
                 good
                 to
                 be
                 intended
                 .
              
            
          
           
             Non
             quoniam
             mutabiles
             vires
             habemus
             ,
             improbitatis
             nostrae
             culpa
             in
             Deum
             conferenda
             est
             :
             Non
             enim
             in
             facultat
             bus
             sunt
             vitia
             ,
             sed
             in
             habitibus
             :
             Habitus
             autem
             ex
             electione
             &
             voluntate
             sunt
             .
             Itaque
             nostra
             ipsorum
             electione
             &
             voluntate
             improbi
             evadimus
             ,
             non
             naturâ
             sumu●
             .
             
               Nemesius
               de
               Nat.
               hom
               .
               cap.
            
             41.
             
          
           
             
               Homo
               est
               principium
               suarum
               operationum
               .
               Aristot
               .
               3.
               
               Eth.
               
            
             
               Nemo
               nolens
               bonus
               &
               Beatus
               est
               .
               Sen.
               
            
             
               Si
               divitias
               velis
               ,
               rem
               bonam
               esse
               scias
               ,
               nec
               omnino
               in
               te
               sitam
               .
               Si
               vero
               beari
               ,
               id
               &
               bonum
               est
               &
               penes
               te
               .
               Opes
               enim
               fortuna
               ad
               tempus
               commodato
               dat
               .
               Beatitudo
               autem
               à
               nostra
               voluntate
               procedit
               .
               Epictet
               .
            
             
               Read
               Gassendi
               Phys
               .
               sect
               .
               2.
               l.
               1.
               c.
               6.
               sintne
               coelum
               &
               sydera
               habitabilia
               ?
               And
               Card.
               Nic.
               Cusanus
               ,
               l.
               2.
               de
               Doct.
               ignot
               .
               11.
               in
               Coroll
               .
               
                 cited
                 also
              
               ,
               ibid.
               by
               Gassendus
               .
            
          
           
             
               
                 Seneca
                 ,
                 Epist
              
               .
               31.
               saith
               .
               Quaerendum
               est
               quod
               non
               fiat
               indies
               deterius
               ;
               cui
               non
               possit
               obstari
               ;
               quo
               nil
               melius
               possit
               optari
               .
               Quid
               hoc
               est
               ?
               Animus
               sed
               hic
               rectus
               ,
               bonus
               ,
               magnus
               .
               Quid
               aliud
               voces
               hune
               ,
               quam
               Deum
               in
               humano
               corpore
               hospitantem
               ?
               Hic
               animus
               tam
               in
               Equitem
               Romanum
               ,
               quàm
               in
               servum
               potest
               cadere
               ;
               Quid
               est
               eques
               Romanus
               ?
               aut
               libertinus
               ?
               aut
               servus
               ?
               Nomina
               ex
               ambitione
               ,
               aut
               ex
               injuria
               nata
               ,
               subsilire
               in
               Coelum
               ex
               angulo
               licet
               :
               exurge
               modo
               ,
               &
               te
               dignum
               finge
               Deo
               ;
               finges
               autem
               ,
               non
               auro
               ,
               non
               argento
               :
               Non
               potest
               ex
               hac
               materia
               Imago
               Dei
               exprimi
               similis
               .
            
             
               Plato
               
                 saith
                 ,
                 that
                 Mans
                 End
                 is
                 to
                 be
                 made
                 like
                 God.
              
               Laert
               in
               Plat.
               
            
             
               Socrates
               
                 said
                 ,
                 that
                 God
                 was
                 the
                 Best
                 and
                 most
                 Blessed
                 :
                 and
                 the
                 neerer
                 any
                 one
                 came
                 in
                 likeness
                 to
                 him
                 ,
                 so
                 much
                 was
                 he
                 the
                 better
                 and
                 more
                 blessed
                 .
              
            
             
               Non
               potest
               temperantiam
               laudare
               ,
               qui
               summum
               bonum
               ponit
               in
               voluptate
               :
               Cic.
               
            
          
           
             *
             Gratus
             sum
             ;
             non
             ut
             alius
             mihi
             libentius
             praester
             ,
             priori
             irritatus
             exemplo
             ;
             fed
             ut
             rem
             jucundissimam
             faciam
             .
             
               Senec.
               Ep.
            
             28.
             
          
           
             Credamus
             itaque
             nihil
             esse
             grato
             animo
             honestius
             .
             Omnes
             hoc
             urbes
             ,
             omnes
             etiam
             ex
             barbaris
             regionibus
             gentes
             conclamabunt
             ;
             In
             tanta
             judiciorum
             diversitate
             ,
             referendam
             benè
             merentibus
             gratiam
             ,
             omnes
             uno
             ore
             affirmabunt
             ;
             in
             hoc
             discors
             turba
             consentiens
             .
             
               Senec
               .
               ib.
            
             
          
           
             Bene
             meritos
             quin
             colas
             ,
             nec
             exorari
             fas
             est
             ,
             neque
             est
             excusatio
             difficultatis
             :
             neq
             ,
             aequum
             est
             tempore
             &
             die
             memoriam
             beneficii
             definire
             .
             Cicer.
             
          
           
             Vos
             ,
             vos
             appello
             ,
             qui
             Mercurium
             ,
             qui
             Platonem
             ,
             Pythagoramque
             sectamini
             :
             vosque
             caeteros
             qui
             estis
             unius
             mentis
             ,
             &
             per
             easdem
             vias
             placitorum
             inceditis
             unitate
             .
             Audetis
             ridere
             nos
             —
             Quid
             Plato
             vester
             nonne
             animo
             surgere
             suadet
             e
             terris
             ,
             &
             circa
             Deum
             semper
             (
             quantum
             fieri
             potest
             )
             cogitatione
             ac
             mente
             versari
             ?
             Audetis
             ridere
             nos
             quod
             animarum
             nostrarum
             provideamus
             saluti
             ?
             id
             est
             ipsi
             nobis
             ?
             Quid
             enim
             sumus
             homines
             ,
             nisi
             animae
             corporibus
             clausae
             ?
             Vos
             enim
             nonne
             omnes
             pro
             illarum
             geritis
             incolumitatibus
             curas
             ▪
             Metus
             ille
             vos
             habet
             ne
             velut
             trabalibus
             clavis
             affixi
             ,
             corporibus
             haereatis
             ?
             Quid
             illi
             sibi
             velint
             secretarum
             artium
             ritus
             ,
             quibus
             affamini
             nescio
             quas
             potestates
             ,
             ut
             sint
             vobis
             placidae
             ,
             neque
             ad
             fedes
             remeantibus
             patrias
             obstacula
             impeditionis
             opponant
             .
             
               Arnob.
               adv
               .
               Gentes
               ,
               lib.
            
             2.
             p.
             14.
             
          
           
             Magistris
             ,
             Diis
             &
             Parentibus
             ,
             non
             potest
             reddi
             aequivalens
             .
             Aristot
             .
             9
             Ethic.
             
          
           
             Laus
             &
             gratiarumactio
             debetur
             danti
             ,
             non
             accipienti
             ,
             Arist
             .
             4.
             
             Eth.
             
          
           
             Qui
             sancti
             ?
             qui
             Religionem
             colentes
             ,
             nisi
             qui
             meritam
             Diis
             immortalibus
             gratiam
             ,
             justis
             honoribus
             ,
             memori
             mente
             persolvunt
             ?
             
               Cicer.
               pro.
               Planc
            
             .
          
           
             
               If
               we
               must
               love
               good
               men
               for
               themselves
               ,
               much
               more
               God.
            
             Ubi
             beneficus
             ,
             si
             nemo
             alterius
             causa
             benigne
             facit
             .
             Ubi
             gratus
             ,
             fi
             non
             eum
             ipsum
             cui
             referunt
             gratiam
             ,
             ipsi
             cernunt
             grati
             ?
             Ubi
             illa
             sancta
             amicitia
             ,
             si
             non
             ipse
             amicus
             per
             se
             amatur
             ,
             toto
             pectore
             :
             qui
             etiam
             deserendus
             &
             abjiciendus
             est
             ,
             desperatis
             emolumentis
             &
             fructibus
             :
             quo
             quid
             potest
             dici
             immanius
             ?
             
               Cicero
               de
               leg
            
             .
             1
             p.
             227.
             
          
           
             Justitia
             nihil
             expetit
             praemii
             ,
             nihil
             pretii
             :
             per
             se
             igitur
             expetitur
             :
             eademque
             omnium
             virtutum
             causa
             atque
             sententia
             est
             :
             Atque
             etiam
             si
             emolumentis
             ,
             non
             suapte
             natura
             virtus
             expetitur
             ,
             una
             erit
             virtus
             ,
             quae
             malitia
             rectissimè
             dicetur
             .
             Ut
             enim
             quisque
             ad
             suum
             commodum
             refert
             maxime
             quaecunque
             agit
             ,
             ita
             minime
             est
             vir
             bonus
             :
             ut
             qui
             virtutem
             praemio
             metiuntur
             ,
             nullam
             virtutem
             nisi
             malitiam
             putant
             .
             
               Cicero
               de
               Leg.
            
             1.
             p.
             227.
             
          
           
             
               Nihil
               homini
               metuendum
               ,
               nisi
               ne
               faelicitatem
               excludat
               .
               
                 Solon
                 in
                 Laert.
                 p.
              
               31.
               
               Summo
               Bono
               constituto
               in
               Philosophia
               ,
               constituta
               sunt
               omnia
               :
               nam
               caeteris
               in
               rebus
               sive
               praetermissum
               ,
               sive
               ignoratum
               est
               quippiam
               ,
               non
               plus
               incommodi
               ,
               quam
               quanti
               quaeque
               earum
               rerum
               est
               ,
               in
               quibus
               neglectum
               est
               aliquid
               .
               Summum
               autem
               bonum
               si
               ignoretur
               ,
               vivendi
               rationem
               ignorari
               necesse
               est
               :
               ex
               quo
               rantus
               error
               consequitur
               ,
               ut
               quem
               in
               portum
               se
               recipiant
               ,
               scire
               non
               possunt
               .
               Cognitis
               autem
               rerum
               firiibus
               (
               bonorum
               &
               malorum
               )
               inventa
               vitae
               via
               est
               conformatioque
               omnium
               officiorum
               .
               
                 Piso
                 in
                 Cic.
                 de
                 finib
                 .
                 lib.
              
               5.
               pag.
               182.
               
            
             
               Decrescere
               summum
               bonum
               non
               potest
               .
               Mortalia
               eminent
               ,
               cadunt
               ,
               deteruntur
               ,
               crescunt
               ,
               exhauriuntur
               ,
               implentur
               .
               Divinorum
               una
               natura
               est
               .
               
                 Senec.
                 Epist
              
               .
               66.
               p.
               644
               ,
               645.
               
            
          
           
             Coelestia
             semper
             spectato
             :
             illa
             humana
             contemnito
             .
             
               Cic.
               Somn.
               Scipi
            
             .
          
           
             
               Templum
               mentis
               amo
               ,
               non
               marmoris
               ,
               aurea
               in
               illo
            
             
               Fundamenta
               :
               manet
               fides
               structura
               nivali
               .
               Consurgit
               pietate
               nitens
               ,
               tegit
               ardua
               culmen
               :
            
             
               Justitia
               interius
               spargit
               sola
               picta
               rubenti
               Flore
               ,
               pudicitiae
               pudor
               almus
               ,
               &
               atria
               servat
               .
            
             
               Haec
               domus
               apta
               mihi
               est
               ,
               haec
               me
               pulcherrima
               sedes
            
             
               Accipit
               ,
               aeterno
               coelestique
               hospite
               digna
               ,
               Prudent
               .
            
             
               Quicquid
               boni
               egeris
               in
               Deos
               refer
               :
               
                 Bias
                 in
                 Laert.
              
               
            
          
           
             When
             the
             Oracle
             of
             Delphos
             adjudged
             the
             Tripos
             to
             the
             wisest
             ,
             it
             was
             sent
             to
             Th●les
             ,
             and
             from
             him
             to
             another
             ,
             till
             it
             came
             to
             Solon
             ,
             who
             sent
             it
             to
             the
             Oracle
             ,
             saying
             ,
             None
             is
             wiser
             than
             God.
             
               Laert.
               in
               Thalet
            
             .
             So
             should
             we
             all
             send
             back
             to
             God
             the
             glory
             and
             praise
             of
             all
             good
             which
             is
             ascribed
             to
             us
             .
          
           
             Numen
             divinum
             omni
             modo
             ,
             omni
             tempore
             i●e
             cole
             ,
             juxta
             leges
             patrias
             ,
             &
             ut
             ali●
             colant
             effi●e
             .
             
               Dio●
               .
               l.
            
             52.
             
          
           
             
               Arist●ppus
               rogatus
               alicuando
               ,
               quid
               haberent
               e●imium
               Philosopi
               ?
               Si
               omnes
               inquit
               ,
               leges
               intereant
               ,
               equabiliter
               vivimus
               .
               Laert.
               
            
             
               Oderunt
               peccare
               boni
               vit●tis
               amore
               .
               Hor.
               
            
          
           
             Read
             
               Seneca
               ,
               de
               vita
               beata
            
             ,
             fully
             proving
             against
             the
             Ep●cureans
             ,
             that
             wealth
             ,
             honour
             and
             pleasure
             are
             not
             mans
             felicity
             ,
             because
             they
             make
             him
             not
             better
             or
             best
             .
          
           
             
               Sursum
               animum
               vocant
               initia
               sua
               :
               Erit
               autem
               illic
               ,
               etiam
               antequam
               hac
               custodia
               exolvatur
               ,
               si
               vitia
               sua
               deseruit
               ,
               purusque
               ac●enis
               in
               cogitationes
               divinas
               emicuit
               .
               
                 Senec.
                 ep
              
               .
               80.
               
            
             
               Tutum
               iter●est
               ,
               jucundum
               est
               ,
               ad
               quod
               natura
               te
               instruxit
               .
               Dedit
               tibi
               illa
               quae
               si
               non
               deserueris
               ,
               par
               Deo
               consurges
               .
               Parem
               autem
               Deo
               to
               pecunia
               non
               facit
               ▪
               &c.
               
                 Senec.
                 ep
              
               .
               13.
               
            
          
           
             Quod
             si
             poena
             ,
             si
             metus
             supplicii
             ,
             non
             ipsa
             turpitudo
             ,
             deterret
             ab
             injuriosa
             ,
             facinorosaque
             vitâ
             ,
             nemo
             est
             injustus
             :
             at
             incauti
             potius
             habendi
             sunt
             improbi
             :
             Callidi
             ,
             non
             boni
             sunt
             ,
             qui
             utilitate
             tantum
             ,
             non
             ipso
             honesto
             ,
             ut
             boni
             viri
             sint
             moventur
             .
             
               Cic.
               de
               leg
               .
               l.
            
             1.
             p.
             289.
             
          
           
             Complent
             bona
             corporis
             beatissimam
             vitam
             ;
             sed
             ita
             ut
             sine
             illis
             possit
             beata
             vita
             exis●ere
             .
             Ita
             enim
             parvae
             &
             exiguae
             sunt
             istae
             accessiones
             bonorum
             ,
             ut
             sicut
             s●ellae
             in
             radio
             solis
             ,
             sic
             istae
             in
             virtutum
             splendere
             ,
             ne
             cernantur
             quidem
             .
             Atque
             haec
             ut
             verè
             dicitur
             parva
             esse
             ad
             beatè
             vivendum
             momenta
             ista
             corporis
             commodorum
             ,
             sic
             nimis
             violentum
             est
             ,
             nulla
             esse
             dicere
             .
             Qui
             enim
             sic
             disputant
             ,
             obliti
             mihi
             videntur
             quae
             ipsi
             egerint
             principia
             naturae
             .
             Tribuendum
             est
             his
             aliquid
             ,
             dummodo
             quantum
             tribuendum
             sit
             intelligas
             .
             
               Piso
               in
               Cic.
               de
               finib
               .
               l.
            
             5.
             p.
             202.
             
          
           
             Unum
             verò
             finem
             Aristotelis
             declaravit
             ,
             esse
             usum
             virtutis
             in
             vita
             sancta
             &
             integrâ
             .
             
               Hesych
               .
               Illust
               .
               in
               Aristot
               .
            
          
           
             
               Piso
               ubi
               sup
               .
               in
               Cic.
            
             saith
             ,
             That
             all
             the
             difference
             in
             this
             between
             the
             Stoicks
             and
             the
             Peripateticks
             and
             Academicks
             is
             but
             this
             ,
             Whether
             corporal
             things
             shall
             be
             called
             no
             Good
             at
             all
             ,
             or
             only
             such
             little
             Goods
             as
             to
             be
             next
             to
             none
             ,
             
               pag
               102
               ,
               203.
            
             
             To
             the
             shame
             of
             those
             nominal
             Christians
             ,
             who
             know
             no
             greater
             good
             than
             they
             .
          
           
             Siquis
             est
             hoc
             robore
             animi
             atque
             hac
             indole
             virtutis
             ,
             ac
             continentiae
             ,
             ut
             respuat
             omnes
             voluptates
             ,
             omnemque
             vitae
             suae
             cursum
             labore
             corporis
             ,
             atque
             in
             animi
             contentione
             conficiat
             ,
             quem
             non
             quies
             ,
             non
             remissio
             ,
             non
             aequalium
             studia
             ,
             non
             ludi
             ,
             non
             convivia
             delectant
             ,
             nihil
             in
             vita
             expetendum
             putet
             ,
             nisi
             quod
             est
             cum
             laude
             &
             honore
             conjunctum
             ;
             hunc
             ,
             meâ
             sententiâ
             ,
             Divinis
             quibusdam
             bonis
             instructum
             atque
             ornatum
             puto
             .
             
               Cic.
               pro
               Cal.
            
             
          
           
             Malè
             de
             me
             l●quuntur
             ,
             sed
             mali
             :
             Moverer
             ,
             si
             de
             me
             
               Marc.
               Cato
            
             ,
             si
             Laelius
             sapiens
             ,
             si
             duo
             
               Scipiones
               ista
            
             loque●entur
             .
             Nunc
             malis
             displicere
             ,
             laudare
             est
             .
             Sen.
             Videturne
             summâ
             improbitate
             usus
             non
             sine
             summa
             esse
             ratione
             .
             Nec
             scena
             solum
             referta
             est
             his
             sceleribus
             ,
             sed
             multo
             vita
             communis
             poene
             majoribus
             .
             Sentit
             domus
             uniuscujusque
             ,
             sentit
             forum
             ,
             sentit
             curia
             ,
             campus
             ,
             socii
             ,
             provincia
             ,
             ut
             quemadmodum
             ratione
             rectè
             fiat
             ,
             sic
             ratione
             peccetur
             :
             alterum
             &
             à
             paucis
             &
             raro
             alterum
             &
             saepe
             &
             à
             pluribus
             :
             ut
             satius
             fuerit
             nullam
             omnino
             nobis
             à
             Diis
             datam
             esse
             rationem
             ,
             quàm
             tanta
             cum
             pernicie
             datam
             .
             
               Ita
               Colta
               contra
               Deos
               in
               Cic.
               de
               Natur.
               Deor.
            
             3.
             p.
             111.
             
          
           
             Vir
             bonus
             nec
             cito
             fieri
             ,
             nec
             intelligi
             potest
             :
             Nam
             ille
             alter
             fortasse
             Phoenix
             anno
             quingentesimo
             nascitur
             .
             Nec
             est
             mirum
             ,
             ex
             intervallo
             magna
             generat
             ;
             mediocria
             &
             in
             turbam
             nascentia
             saepe
             fortuna
             producit
             :
             sed
             qui
             sciret
             quid
             esset
             vir
             bonus
             ,
             nondum
             se
             esse
             credere
             ,
             fortasse
             etiam
             fieri
             posse
             desperaret
             .
             
               Sen.
               ep
            
             .
             42.
             
             Diogenes
             
               said
               ,
               He
               found
               good
               children
               at
            
             Lacedaemon
             ,
             
               but
               good
               men
               no
               where
               in
               all
            
             Graece
             .
          
           
             
               Rari
               quippe
               boni
               :
               numero
               vix
               sunt
               totidem
               quot
            
             
               Thebarum
               portae
               ,
               vel
               divitis
               ostia
               
                 Nili
                 .
                 Juven
              
               .
            
             
               Quae
               ego
               scio
               ,
               populus
               non
               probat
               :
               Quae
               probat
               populus
               ego
               nescio
               .
               
                 Sen.
                 ep
              
               .
               29.
               
            
          
           
             
               Imperitia
               in
               omnibus
               majori
               ex
               parte
               dominatur
               ,
               &
               multitudo
               verborum
               .
               
                 Cleobulus
                 in
                 Laert.
              
               
            
             
               Offendet
               te
               superbus
               contemptu
               ,
               dives
               contumeliâ
               ,
               petulans
               injuriâ
               ,
               lividus
               malignitate
               ,
               pugnax
               contentione
               ,
               ventosus
               &
               mendax
               vanitate
               ?
               Non
               feres
               à
               suspicioso
               timeri
               ,
               à
               pertinace
               vinci
               ,
               à
               delicato
               fastidiri
               .
               
                 Senec.
                 de
                 Ira.
                 l.
              
               3.
               c.
               8.
               
            
             
               Praestat
               cum
               paucis
               bonis
               adversus
               malos
               omnes
               ,
               quàm
               cum
               multis
               malis
               adversus
               paucos
               pugnare
               .
               
                 Antisthenes
                 in
                 Laert.
                 l.
              
               6.
               c.
               1.
               
            
          
           
             
               Seneca
               Epist
            
             .
             87.
             scribit
             ,
             Tam
             necessarium
             fuisse
             Romano
             populo
             nasci
             Catonem
             quam
             Scipionem
             :
             Alter
             enim
             cum
             hostibus
             nostris
             ,
             alter
             cum
             moribus
             ,
             bellum
             gessit
             .
             
               And
               if
               a
            
             Cato
             
               was
               at
               warre
               with
               the
               manners
               of
               the
               World
               ,
               much
               more
               will
               a
               true
               Saint
               ,
               that
               is
               more
               fully
               acquainted
               with
               Sacred
               Verity
               .
            
          
           
             *
             
               Qui
               toto
               dies
               precabantur
               &
               immolab●nt
               ▪
               ut
               sui
               liberi
               sibi
               superstites
               essent
               ,
               superstitiosi
               sunt
               appellati
               :
               Quod
               nomen
               patuit
               postea
               latius
               :
               Qui
               autem
               omnia
               quae
               ad
               cultum
               Deorum
               pertine●ent
               ,
               diligenter
               pertractarent
               ,
               &
               tanquam
               relegerent
               ,
               sunt
               dicti
               Religiosi
               ,
               ex
               relegendo
               ,
               ut
               elegantes
               ex
               eligendo
               ,
               à
               diligendo
               diligentes
               ,
               ex
               intelligendo
               intelligentes
               :
               superstitiosi
               &
               Religiosi
               ,
               alterum
               vit●i
               nomen
               ,
               alterum
               l●udis
               
                 Cicero
                 de
                 nat
                 .
                 Deor.
                 lib.
              
               2.
               p.
               73
               ,
               74.
               
            
             
               ●rdua●re
               haec
               est
               opib●s
               non
               tradere
               mores
               .
               Martial
               .
            
             
               Pittaci
               dictum
               est
               ,
               Perdifficile
               est
               esse
               bonum
               .
               
                 Bruson
                 .
                 All
              
               Cicero's
               Books
               de
               Finib
               .
               
                 shew
                 the
                 worthlesness
                 of
                 Pleasure
                 in
                 comparison
                 of
                 Virtue
                 .
              
            
          
           
             
               Senec.
               Consol
               .
               ad
               Marciam
            
             :
             Cum
             tempus
             advenerit
             quo
             se
             mundus
             renovaturus
             ,
             —
             omni
             flagrante
             materia
             uno
             igne
             ,
             quicquid
             nunc
             ex
             disposito
             lucet
             ,
             ardebit
             —
             Nos
             quoque
             faelices
             animae
             ,
             &
             aeterna
             sortitae
             ,
             cum
             Deo
             visum
             erit
             ,
             iterum
             ista
             moliri
             —
             Foelicem
             filium
             tuum
             Marcia
             ,
             qui
             ista
             (
             mortuus
             )
             jam
             novit
             .
             —
          
           
             D●
             s●●ae
             ,
             duplicesque
             cursus
             animotum
             è
             corpore
             exeuntium
             :
             Nam
             qui
             se
             vitiis
             humanis
             contaminarunt
             ;
             &
             libidinibus
             se
             tradiderunt
             ,
             i●s
             devium
             quoddam
             iter
             est
             ,
             seclusum
             à
             consil
             o
             Deorum
             .
             Qui
             autem
             se
             integros
             castos●
             ,
             servarunt
             ,
             quibusque
             suit
             m●n●a●a
             cum
             corporibus
             contagio
             suntque
             in
             corporibus
             humanis
             vitam
             imitati
             Deorum
             ,
             iis
             ad
             illo●
             à
             quibus
             sunt
             profecti
             ,
             facilè
             patet
             reditus
             .
             
               Socrates
               ,
               in
               Cicerone
               Tuscul
            
             .
             1.
             
          
           
             Qui
             rectè
             &
             honestè
             curriculum
             vivendi
             à
             naturâ
             datum
             confecerit
             ,
             ad
             astra
             facilè
             revertetur
             .
             Non
             qui
             aut
             immoderatè
             ,
             aut
             intemperanter
             vixerit
             .
             
               Cicero
               de
               Vnivers
            
             .
          
           
             Improbo
             bene
             esse
             non
             potest
             .
             
               Cicero
               Par.
            
             Impii
             apud
             inferos
             poenas
             luunt
             .
             
               Cicero
               Philict
            
             .
             1.
             
               de
               Legib.
            
             Impiis
             apud
             inferos
             sunt
             poenae
             praeparatae
             .
             Cicer.
             1.
             
               de
               invent
            
             .
          
           
             
               Sic
               habeto
               ;
               te
               non
               esse
               mortalem
               ,
               sed
               corpus
               hoc
               .
               
                 Cicer.
                 som
                 .
                 scip
              
               .
            
             
               Cicero
               
                 saith
                 ,
                 that
                 their
                 worshipping
                 of
              
               Hercules
               ,
               
                 and
                 other
                 Heroes
                 ,
                 doth
                 imply
                 ,
                 that
              
               Animi
               omnium
               sunt
               immortales
               ,
               sed
               Bonorum
               Divini
               .
               Cicer
               .
               2.
               
                 de
                 Legib.
              
               
            
          
           
             
               Bonorum
               mentes
               mihi
               Divinae
               atque
               aeternae
               videntur
               ,
               &
               ex
               hominum
               vita
               ad
               Deorum
               religionem
               sanctimoniamque
               migrare
               .
               Idem
               .
            
             
               Deorum
               providentiâ
               Mundus
               administratur
               ,
               iidemque
               consulunt
               rebus
               humanis
               ,
               neque
               solum
               universis
               ,
               verum
               etiam
               fingulis
               .
               Cicer.
               1.
               
                 de
                 Divinat
              
               .
            
          
           
             Persuasum
             hoc
             sit
             à
             principio
             hominibus
             ,
             Dominos
             esse
             omnium
             rerum
             ac
             moderatores
             Deos
             :
             eaque
             quae
             gerantur
             ,
             eorum
             geri
             ditione
             atque
             numine
             —
             Et
             qualis
             quisque
             sit
             ,
             quid
             agat
             ,
             quid
             in
             se
             admittat
             ,
             quâ
             mente
             ,
             quâ
             pietate
             colat
             Religionem
             ,
             intueri
             ,
             Piorumque
             &
             impiorum
             habere
             rationem
             .
             
               Cicero
               de
               leg
            
             .
             2.
             ☝
             
          
           
             Animus
             est
             ingeneratus
             à
             Deo
             ,
             ex
             quo
             verè
             vel
             agnatio
             nobis
             cum
             coelestibus
             vel
             genus
             vel
             stirps
             appellari
             potest
             .
             Cicero
             1.
             
               de
               Legib.
            
             
          
           
             Quum
             Pompeio
             res
             infeliciter
             cederent
             ,
             &
             ad
             Caesarem
             inclinaret
             victoria
             ,
             Cato
             dicebat
             ,
             in
             rebus
             Divinis
             multum
             esse
             caliginis
             ;
             quod
             Pompeio
             praeter
             jus
             agenti
             fuissent
             omnia
             prospera
             ;
             causam
             reipublicae
             tuenti
             nihil
             succederet
             .
             
               Plutarch
               .
               in
               Catone
            
             .
          
           
             Plato
             dicebat
             ,
             Deum
             nullo
             uspiam
             modo
             injustum
             esse
             sed
             planè
             justissimum
             :
             Nec
             ei
             similius
             inveniri
             posse
             quiequam
             ,
             quam
             qui
             inter
             nos
             justissimus
             est
             .
             
               In.
               Thaeet
            
             .
          
           
             
               How
               like
               a
               Christian
               was
               that
               of
            
             Anaxagoras
             ,
             in
             Laert.
             p.
             8●
             .
             Hic
             non
             modo
             generis
             gloriâ
             &
             opibus
             ,
             verum
             animi
             quoque
             magnitudine
             clarissimus
             fuit
             :
             Quippe
             qui
             universum
             patrimonium
             suis
             sponte
             concessit
             .
             Quo
             cum
             ab
             eis
             insimularetur
             negligentiae
             ,
             Quid
             ergo
             ,
             inquit
             ,
             noune
             vos
             ista
             curatis
             ?
             Deinde
             ab
             eis
             profectus
             ,
             ad
             speculandum
             rerum
             naturam
             se
             contulit
             ,
             rei
             &
             publicae
             &
             privatae
             omnino
             negligens
             ;
             adeo
             ut
             cuidam
             se
             ita
             compellanti
             ,
             Nullane
             tibi
             Patriae
             cura
             est
             ?
             dixerit
             ,
             Mihi
             vero
             patriae
             cura
             est
             ,
             &
             quidem
             summa
             ;
             digitum
             in
             coelum
             intendens
             .
             Bene
             merenti
             ,
             bene
             profuerit
             ;
             male
             merenti
             par
             erit
             .
             Plaut
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             dictum
             
               Cleobuli
               .
               Phocilidis
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Qui
             indignam
             honore
             afficiunt
             ,
             stultitiae
             opinionem
             habent
             .
             Cic.
             
          
           
             
               Qui
               largiuntur
               indignis
               ea
               quae
               dignis
               conferri
               debebant
               ,
               tria
               committunt
               absurda
               ,
               nam
               &
               ipsi
               jacturam
               faciunt
               ,
               &
               in
               bonos
               contumeliosi
               sunt
               ,
               &
               malos
               roborant
               materiâ
               vitiorum
               suppeditatâ
               .
               Antonin
               .
            
             
               Stultissimum
               est
               existimare
               on
               nia
               justa
               esse
               quae
               scita
               sint
               in
               populorum
               institutis
               ,
               aut
               legibus
               .
               Etiamne
               si
               quae
               sint
               Tyrannorum
               leges
               ,
               si
               30
               illi
               Athenis
               leges
               imponere
               voluissent
               ?
               aut
               si
               omnes
               Athenienses
               delectarentur
               tyrannicis
               legibus
               ,
               num
               idcirco
               hae
               leges
               justae
               haberentur
               ?
               Nihilo
               credo
               magis
               illa
               quàm
               interrex
               noster
               tulit
               ,
               ut
               Dictator
               quem
               vellet
               civium
               ,
               indicta
               causa
               ,
               impune
               posset
               occidere
               .
               Est
               enim
               unum
               jus
               quo
               devincta
               est
               hominum
               societas
               ,
               &c.
               
                 Cic.
                 de
                 leg
              
               .
               1.
               p.
               225.
               
               Idem
               undique
               in
               infernum
               descensus
               est
               ;
               said
               Anaxagoras
               
                 to
                 one
                 that
                 lamented
                 that
                 he
                 must
                 die
                 in
                 a
                 strange
                 Country
                 .
              
               Laert.
               in
               Anaxag
               .
            
          
           
             
               Nae
               illi
               falsi
               sunt
               qui
               diversissimas
               res
               pariter
               expectant
               ,
               voluptatem
               &
               praemia
               virtutis
               .
               Sa●ust
               .
            
             
               Ut
               ex
               barba
               capillos
               detonsos
               negligimus
               ,
               ita
               ille
               divinus
               animus
               egressurus
               ,
               quo
               receptaculum
               suum
               conferatur
               ,
               ignis
               illud
               exurat
               ,
               an
               ferae
               distrahant
               ,
               an
               terra
               contegat
               ,
               non
               magis
               putat
               ad
               se
               pertinere
               ,
               quam
               secundinas
               ad
               editum
               infantem
               .
               
                 Sen.
                 ep
              
               .
               93.
               
            
             
               Maximum
               est
               argumentum
               naturam
               ipsam
               de
               immortalitate
               animorum
               tacitè
               judicare
               ,
               quod
               omnibus
               curae
               sint
               ,
               &
               maxime
               quidem
               ,
               quae
               post
               mortem
               futura
               sunt
               .
               Cic.
               
            
             
               Cum
               natura
               caeteros
               animantes
               abjecisset
               ,
               ad
               pastum
               ,
               solum
               hominem
               erexit
               ,
               &
               ad
               coeli
               quasi
               cognationis
               domiciliique
               pristini
               conspectum
               excitavit
               .
               Tum
               speciem
               ita
               formavit
               oris
               ,
               ut
               in
               eâ
               penitus
               reconditos
               mores
               effingeret
               .
               Cic.
               1.
               
                 de
                 legib
              
               .
            
          
           
             Piso
             in
             Cic.
             de
             fin
             .
             l.
             5.
             p.
             199.
             
             
               Speaking
               of
               corporal
               and
               sensitive
               good
               ,
               saith
               ,
            
             Quibus
             tantum
             praestat
             Mentis
             excellens
             perfectio
             ,
             ut
             vix
             cogitari
             poffit
             quid
             intersit
             .
             
               So
               that
               the
               perfection
               of
               the
               Mind
               is
               the
               perfection
               of
               the
               Man.
               
            
          
           
             Ex
             ipsa
             vità
             discedimus
             tanquam
             ex
             hospitio
             ,
             non
             tanquam
             ex
             domo
             :
             Commorandi
             enim
             nobis
             natura
             diversorium
             ,
             non
             habitandi
             domum
             dedit
             .
             
               Cic.
               in
               Cat.
               Maj.
            
             
          
           
             Atque
             haud
             scio
             an
             pietate
             adversus
             Deos
             sublata
             ,
             fides
             etiam
             &
             societas
             humani
             generis
             &
             una
             excellentissima
             virtus
             justitia
             tolletur
             .
             
               Cic.
               de
               Nat.
               Deor.
               p.
            
             4.
             
          
           
             Pietas
             est
             fundamentum
             omnium
             virtutum
             .
             
               Cic.
               pro
               Plan.
            
             
          
           
             Zenophon
             reporteth
             Cyrus
             
               as
               saying
               ,
               If
               all
               my
               san●liars
               were
               endued
               with
               piety
               to
               God
               ,
               they
               would
               do
               less
               evil
               to
               one
               another
               ,
               and
               to
               me
               .
            
             l.
             8.
             
             Pietate
             adversus
             ,
             Deos
             sublatà
             ,
             fides
             etiam
             &
             societas
             humani
             generis
             ,
             &
             una
             excellentissima
             virtus
             justitia
             ,
             tollatur
             necesse
             est
             .
             
               Cic.
               de
               Nat.
               Deor.
               l.
            
             1.
             
          
           
             Lento
             gradu
             ad
             vindictam
             sui
             ,
             Divina
             procedit
             ita
             :
             tarditatemque
             supplicii
             gravitate
             compensat
             .
             
               Valer.
               Max.
               de
               Dionys
               .
               l.
            
             1.
             c.
             2.
             
          
           
             Nam
             quid
             faciet
             is
             homo
             in
             teneoris
             ,
             qui
             nihil
             timet
             nisi
             testem
             vel
             judicem
             ?
             Quid
             in
             deserto
             loco
             nactus
             quem
             multo
             auro
             spoliare
             possit
             imbecillum
             atque
             solum
             ?
             &c.
             
               Cic.
               de
               leg
            
             .
             1.
             pag.
             224.
             
          
           
             A
             fortnight
             after
             the
             writing
             of
             this
             London
             was
             burnt
             .
          
           
             Qui
             nihil
             alterius
             causa
             sacit
             ,
             &
             metitur
             suis
             commodis
             omnia
             ,
             videtis
             credo
             quid
             sit
             acturus
             —
             si
             negabit
             illi
             vitam
             erepturum
             ,
             &
             aurum
             ablaturum
             ,
             non
             quod
             turpe
             judicet
             ,
             sed
             quod
             metuat
             ne
             emanet
             ,
             id
             est
             ,
             ne
             malum
             habeat
             .
             
               Cic.
               ibid.
            
             
          
           
             
               Thaletis
               dicta
               in
               Laert.
               sunt
               ,
               Animas
               esse
               immortales
               .
               Antiquissimum
               omnium
               entium
               Deus
               :
               ingenitus
               enim
               est
               :
               Pulcherrimum
               mundus
               :
               à
               Deo
               enim
               factus
               :
               Maximum
               locus
               ;
               capit
               enim
               omnia
               :
               Veloeissimum
               Mem
               ;
               nam
               per
               universa
               discurrit
               ,
               &c.
               
            
          
           
             Stoici
             dicunt
             esse
             Daemones
             quibus
             insit
             hominum
             miseratio
             ,
             inspectores
             rerum
             humanarum
             :
             Heroas
             quoque
             solutas
             corporibus
             sapientum
             animas
             .
             
               Laert.
               in
               Zenone
            
             .
          
           
             
               Qui
               ea
               committit
               quae
               leges
               prohibent
               ,
               &
               de
               quibus
               supplicia
               sunt
               ,
               is
               ea
               multo
               magis
               committet
               ,
               de
               quibus
               nullum
               supplicium
               est
               .
               Aristot
               .
               1.
               
               Rhet.
               
            
             
               Obj.
               At
               non
               apud
               omnes
               proficiunt
               leges
               .
            
             
               Resp
               .
               Nec
               philosophia
               quidem
               ;
               nec
               ideo
               inutilis
               &
               formandis
               animis
               inefficax
               est
               .
               
                 Sen.
                 ep
              
               .
               95.
               
            
          
           
             
               Utiles
               esse
               has
               opiniones
               quis
               neget
               ,
               cum
               intelligat
               quam
               musta
               firmentur
               jurejurando
               :
               quantae
               salutis
               fint
               faedera
               religionis
               ;
               quam
               multos
               divini
               supplicii
               metus
               ,
               à
               scelere
               revocaret
               ?
               quamque
               sancta
               fit
               societas
               civium
               ,
               inter
               ipsos
               Diis
               immortalibus
               interpositis
               ,
               tum
               judicibus
               ,
               tum
               testibus
               .
               ☜
            
             
               
                 Cic.
                 de
                 leg
                 .
                 l.
              
               2.
               p.
               236
               ,
               237.
               
            
             
               Nisi
               Deus
               istis
               te
               corporis
               custodiis
               liberaverit
               ,
               ad
               coelum
               aditus
               patere
               non
               potest
               .
               
                 Cic.
                 Somn.
                 Scip.
              
               
            
          
           
             Laertius
             
               saith
               of
            
             Bion
             Borist
             .
             
               That
               he
               had
               learned
               of
               impious
            
             Theodorus
             
               to
               deny
               God
               ,
               in
               his
               health
               ;
               but
               falling
               into
               unhealthfulness
               he
               repented
               of
               his
               sin
               against
               God.
            
             Ac
             siquidem
             id
             dogma
             tueri
             perstitisset
             ,
             merito
             dicendus
             esset
             sensuse
             ut
             visum
             fuislet
             ,
             etsi
             male
             visum
             esset
             .
             At
             nunc
             tamen
             longo
             morbo
             tabescens
             ,
             ac
             mori
             pertimescens
             ,
             qui
             Deos
             non
             esse
             dixe●at
             ,
             phanum
             non
             viderat
             ,
             mortalibus
             qui
             illudebat
             veris
             dum
             diis
             immolarent
             —
             Peccavi
             dixit
             ,
             delictis
             parcite
             —
             Stultus
             qui
             mercede
             voluerit
             Deos
             esse
             .
             Quasi
             tunc
             Dii
             essent
             quum
             illos
             Bion
             demum
             esse
             arbitraretur
             .
          
           
             For
             as
             the
             Sun
             is
             not
             seen
             without
             the
             Sun
             ,
             nor
             the
             Aire
             heard
             without
             the
             Air
             ,
             but
             the
             Eye
             that
             is
             full
             of
             the
             light
             seeth
             the
             light
             ,
             and
             the
             Ear
             full
             of
             air
             heareth
             the
             resounding
             air
             ;
             so
             God
             is
             not
             known
             without
             God
             ;
             but
             a
             mind
             full
             of
             God
             only
             ,
             is
             lifted
             up
             to
             God
             ,
             so
             far
             as
             illustrated
             with
             the
             light
             of
             God
             he
             knoweth
             God
             ,
             and
             inflamed
             with
             the
             heat
             of
             God
             he
             thirsteth
             after
             him
             .
             
               Ficin
               .
               c.
               2.
               p.
               15.
               
            
          
           
             It
             is
             a
             most
             improbable
             thing
             ,
             that
             God
             would
             give
             up
             all
             the
             best
             men
             in
             the
             World
             to
             deceit
             ,
             in
             so
             great
             a
             matter
             ,
             and
             them
             that
             are
             most
             faithfull
             to
             the
             Truth
             ,
             and
             would
             save
             all
             the
             Epicures
             ,
             Drunkards
             ,
             Fornicators
             ,
             proud
             and
             perjured
             Athiests
             ,
             from
             this
             error
             ,
             if
             it
             were
             an
             error
             ,
             to
             believe
             a
             life
             to
             come
             .
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Gr.
               Com.
               
            
             
               Supplicii
               facilius
               pius
               a
               Diis
               supplicans
            
             
               Quam
               qui
               scelestus
               est
               ,
               invenit
               veniam
               sibi
               .
               
                 Plaut
                 .
                 Rud.
              
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Menand
               .
            
          
           
             Nec
             unquam
             Bono
             quicquam
             mali
             evenire
             potest
             ,
             nec
             vivo
             nec
             mortuo
             ,
             nec
             res
             ejus
             a
             Diis
             negliguntur
             .
             
               Cicero
               Tuscul
            
             .
             1.
             
          
           
             Sicut
             non
             potest
             quiequam
             ignis
             propinquatione
             fieri
             frigidissimum
             ,
             ita
             non
             potest
             homo
             quia
             solus
             haeret
             Deo
             sapientissimo
             ,
             beatissimoque
             stultissimus
             ex
             hoc
             ,
             miserrimusque
             evadere
             :
             Neque
             potest
             Deus
             qui
             summa
             veritas
             &
             bonitas
             est
             ,
             humanum
             genus
             ,
             prolem
             suam
             decipere
             .
             
               Marsil
               .
               Ficin
               .
               de
               Rel.
               Christ
               .
               c.
            
             1.
             p.
             13.
             
          
           
             Aristo
             hoc
             unum
             tenuit
             ,
             praeter
             vitia
             atque
             virtutes
             negavit
             rem
             esse
             ullam
             aut
             fugiendam
             aut
             expetendam
             .
             
               Pis●
               in
               Cicer.
               de
               fin
               .
               l.
            
             5.
             p.
             203.
             
          
           
             
               Ea
               paranda
               viatico
               ,
               quae
               cum
               naufragio
               simul
               enatarent
               :
               ait
               
                 Antisthenes
                 in
                 Laert.
                 l.
              
               6.
               c.
               1.
               
            
             
               
                 Id
                 ib.
                 dixit
              
               ,
               Eos
               qui
               cuperent
               immortales
               esse
               ,
               oportere
               pie
               vivere
               &
               justé
               .
            
          
           
             Dii
             boni
             !
             quid
             est
             in
             hominis
             vita
             diu
             ?
             Mihi
             ne
             diuturnum
             quidem
             quicquam
             videtur
             ,
             in
             quo
             est
             aliquid
             extremum
             .
             Cum
             enim
             id
             advenit
             ,
             tum
             illud
             praeteriit
             ,
             effluxit
             :
             Tantum
             remanet
             quod
             virtute
             &
             rectè
             factis
             sit
             consecutus
             .
             Horae
             quidem
             cedunt
             ,
             &
             dies
             ,
             &
             menses
             ,
             &
             anni
             ,
             nec
             praeteritum
             tempus
             unquam
             revertitur
             :
             nec
             quid
             sequatur
             sciri
             potest
             .
             
               Cicer.
               Cat.
               Maj.
            
             
          
           
             Nemini
             explicatum
             potest
             esse
             ,
             quomodo
             sese
             habitu●um
             sit
             corpus
             ,
             non
             dico
             ad
             annum
             ,
             sed
             ad
             vesperum
             ,
             Cicer.
             2.
             
               de
               fin
            
             .
          
           
             Saith
             Plutarch
             ,
             de
             Tranquil
             .
             Anim.
             Alexander
             wept
             because
             he
             was
             not
             Lord
             of
             the
             World
             ,
             when
             Crates
             having
             but
             a
             Wallet
             and
             a
             thredbare
             Cloak
             ,
             spent
             his
             whole
             life
             in
             mirth
             and
             joy
             ,
             as
             if
             it
             had
             been
             a
             continual
             Festival
             Day
             .
          
           
             Plato
             dixit
             finem
             esse
             ,
             Deo
             similem
             fieri
             .
             Vittutem
             sufficere
             quidem
             ad
             bene
             beatéque
             vivendum
             ;
             caeterum
             instrumentis
             indigere
             ,
             corporis
             bonis
             ,
             robore
             ,
             fanitate
             ,
             integritate
             sensuum
             &
             caeteris
             id
             genus
             :
             Exterioribus
             item
             ,
             puta
             opibus
             ,
             &c.
             
               Laert
               .
               in
               Platone
            
             .
             Arbitratur
             &
             Deos
             humana
             cernere
             atque
             curare
             —
             &
             daemones
             esse
             —
             Porro
             in
             Dialogis
             Justitiam
             ,
             Divinam
             legem
             arbitratus
             est
             ,
             ut
             ad
             justè
             agendum
             potentiùs
             suaderet
             ,
             ne
             post
             mortem
             paenas
             improbi
             luerent
             .
             
               Id.
               ibid.
            
             
          
           
             
               Abeunt
               omnia
               unde
               orta
               sunt
               .
               
                 Cicer.
                 Cato
                 Maj.
              
               
            
             
               Boni
               viri
               sunt
               Deorum
               simulachra
               .
               
                 Diogen
                 .
                 in
                 Laert.
              
               
            
             
               
                 Surely
                 if
                 the
                 World
                 was
                 made
                 for
                 Man
                 ,
                 then
                 Man
                 was
                 made
                 for
                 more
                 than
                 the
                 world
                 .
              
               Du-Plessis
               Verit.
               Christ
               .
               Relig.
               Praefar
               .
            
          
           
             
               Seneca
               E●ist
            
             .
             ●3
             .
             pag.
             (
             mihi
             )
             673.
             saith
             ,
             Miraris
             hominem
             ad
             Deos
             ire
             ?
             Deus
             ad
             homines
             venit
             :
             immo
             (
             quod
             propius
             est
             )
             in
             homines
             venit
             :
             nulla
             sine
             Deo
             mens
             bona
             est
             :
             Semina
             in
             corporibus
             humanis
             divina
             dispersa
             sunt
             :
             quae
             si
             bonus
             cultor
             excipit
             ,
             similia
             origini
             prodeunt
             ;
             &
             paria
             his
             ex
             quibus
             orta
             sunt
             ,
             surgunt
             :
             si
             malus
             ,
             non
             aliter
             quàm
             humus
             sterilis
             ac
             palustris
             ,
             necat
             ;
             ac
             deinde
             creat
             purgamenta
             pro
             frugibus
             .
             Beata
             vita
             est
             conveniens
             naturae
             suae
             :
             Quae
             non
             aliter
             contingere
             potest
             ,
             quàm
             si
             primum
             sana
             mens
             est
             ,
             &
             in
             perpetua
             possessione
             sanitatis
             suae
             .
             
               Senec.
               de
               vita
               beat
               .
               c.
            
             3.
             
          
           
             
               Nullum
               est
               animal
               praeter
               hominem
               quod
               habet
               ullam
               notitiam
               Dei.
               Cic.
               1.
               
                 de
                 Leg.
              
               
            
             
               Dii
               immortales
               sparserunt
               animos
               in
               corpora
               humana
               ,
               ut
               essent
               qui
               terras
               tuerentur
               ,
               quique
               coelestem
               ordinem
               contemplantes
               ,
               imitarentur
               eum
               ,
               vitaemodo
               &
               constantiâ
               .
               
                 Cic.
                 Cat.
                 Maj.
              
               
            
          
           
             Ex
             terra
             sunt
             homine●
             ,
             non
             ut
             incolae
             &
             habitatores
             ,
             sed
             quasi
             spectatores
             superarum
             rerum
             atque
             coelestum
             :
             quarum
             spectaculum
             ad
             nullum
             aliud
             animantium
             genus
             pertinet
             .
             
               Cic.
               de
               Nat.
               Deor.
               l.
            
             2.
             
             Non
             temere
             ,
             nec
             fortuitò
             ,
             sati
             &
             creati
             sumus
             :
             sed
             profectò
             fait
             quaedam
             vis
             ,
             quae
             generi
             consuleret
             humano
             :
             nec
             id
             gigneret
             aut
             aleret
             ,
             quod
             cum
             omnes
             labores
             exantlavisset
             ,
             tum
             incideret
             in
             mortis
             malum
             sempiternum
             .
             Cic.
             1.
             
             Tusc
             .
          
           
             Mors
             iis
             ●erribilis
             est
             ,
             quorum
             cum
             vita
             omnia
             extinguuntur
             .
             
               Cic.
               Parad
            
             1.
             
          
           
             Read
             
               Cic.
               l.
               3.
               de
               Nat.
               Deor.
            
             where
             Cotta
             would
             prove
             ,
             that
             God
             did
             man
             a
             mischief
             by
             making
             him
             rational
             .
          
           
             Thus
             Man
             who
             is
             the
             perfectest
             of
             Animals
             should
             be
             the
             most
             imperfect
             ,
             and
             he
             that
             is
             the
             wisest
             should
             be
             the
             most
             deluded
             .
          
           
             Dicunt
             Stoici
             Malum
             ,
             impium
             esse
             &
             sine
             Deo
             :
             quod
             duplici
             ratione
             accipitur
             ;
             sive
             quod
             Deo
             contrarius
             dicatur
             ,
             sive
             quod
             aspernetur
             Deum
             :
             id
             tamen
             malis
             omnibus
             non
             convenire
             :
             Pios
             autem
             &
             Religiosos
             esse
             sapientes
             :
             petitos
             enim
             esse
             Divini
             juris
             omnes
             Porro
             p●etatem
             scientiam
             esse
             Divini
             cultus
             :
             Diis
             item
             eos
             sacrificia
             facturos
             ,
             castosque
             futuros
             :
             Quippe
             ea
             quae
             in
             Deos
             admittuntur
             peccata
             detestari
             ,
             Diisque
             charos
             ac
             gratos
             fore
             ,
             quod
             sancti
             justique
             in
             rebus
             Divinis
             sint
             :
             solos
             vero
             Sacerdotes
             esse
             sapientes
             ,
             &c.
             
             
               Laert.
               in
               Zenone
               .
               (
               How
               christian-like
               is
               all
               this
               spoken
               )
            
             Nec
             enim
             tantum
             mali
             est
             peccare
             principes
             (
             quanquam
             est
             hoc
             magnum
             per
             seipsum
             malum
             )
             quantum
             illud
             ,
             quod
             permulti
             imitatores
             principum
             existunt
             .
             Nam
             licet
             videre
             ,
             si
             velis
             replicare
             memoriam
             temporum
             ,
             qualescunque
             summi
             civitatis
             viri
             fuerunt
             talem
             civitatem
             fuisse
             :
             Quaecunque
             mutatio
             morum
             in
             principibus
             extiterit
             ,
             candem
             in
             populo
             secuturam
             .
             
               Cic.
               de
               leg
            
             .
             3.
             p.
             262.
             
          
           
             
               Laert.
               in
               Timon
               .
               
                 saith
                 ,
                 That
              
               Philatchus
               
                 the
                 Historian
                 reporteth
                 of
              
               Praylus
               
                 the
                 Philosopher
                 ,
                 that
                 he
                 was
                 of
                 so
                 constant
                 a
                 mind
                 ,
                 that
                 he
                 suffered
                 himself
                 to
                 be
                 unjustly
                 executed
                 as
                 a
                 Traitor
                 ,
                 and
                 would
                 not
                 use
                 one
                 word
                 of
                 supplication
                 for
                 his
                 life
                 :
                 But
                 that
                 's
                 not
                 the
                 common
                 temper
                 of
                 Mankind
                 .
              
            
             
               Alta
               spectare
               si
               voles
               ,
               atque
               hanc
               sedem
               &
               aeternam
               domum
               contueri
               ;
               neque
               sermonibus
               vulgi
               te
               dederis
               ,
               nec
               in
               praemiis
               humanis
               spem
               posueris
               rerum
               tuarum
               :
               sois
               re
               illecebris
               oportet
               ipsa
               virtus
               tr●hat
               ad
               verum
               decus
               .
               
                 Cic.
                 in
                 Somn.
                 Scip.
              
               
            
          
           
             
               
                 The
                 very
                 doubting
                 of
                 the
                 life
                 to
                 come
                 maketh
                 multitudes
                 take
                 this
                 course
                 in
                 our
                 age
                 :
                 preferring
                 that
                 which
                 they
                 have
                 in
                 hand
                 ,
                 before
                 that
                 which
                 they
                 suppose
                 uncertain
                 .
              
            
             
               Rursus
               vero
               si
               animoe
               lethi
               adeunt
               januas
               (
               Epicuri
               ut
               sententia
               definitur
               )
               nec
               sic
               causa
               est
               competens
               cur
               expeti
               philosophia
               debeat
               ,
               etiamsi
               verum
               est
               ,
               purgari
               has
               animas
               ,
               atque
               ab
               omni
               puras
               vitiositate
               praestari
               :
               Nam
               si
               communiter
               obeunt
               ,
               non
               tantum
               est
               erroris
               maximi
               ,
               verum
               stolidae
               caecitatis
               ,
               fraenare
               ingenitos
               appetitus
               ,
               cohibere
               in
               angustiis
               vitam
               ,
               nihil
               indulgere
               naturae
               ,
               non
               quod
               cupidines
               jusserint
               &
               instigaverint
               facere
               ,
               cum
               nulla
               te
               praemia
               tanti
               laboris
               expectent
               ,
               cum
               dies
               mortis
               advenerit
               ,
               &
               corporalibus
               fueris
               vinculis
               exolutus
               .
               
                 Arnob.
                 adv
                 .
                 Gentes
                 ,
                 l.
              
               2.
               
            
          
           
             
               Plato
               oft
               saith
               ,
               that
               the
               wicked
               are
               punished
               after
               death
               .
            
             
               Antisthenes
               7.
               
               Tome
               
                 had
                 a
                 Book
              
               ,
               de
               his
               quae
               sunt
               apud
               inferos
               .
               
                 Laert.
                 l.
              
               6.
               c.
               1.
               
            
          
           
             *
             Saints
             Rest
             ;
             Part
             2.
             and
             unreasonableness
             of
             Infidelity
             .
          
           
             By
             the
             Doctrine
             of
             Idols
             ,
             false
             Gods
             that
             were
             sometimes
             men
             ,
             and
             their
             Sacrifices
             ,
             the
             Devil
             confesseth
             a
             Life
             to
             come
             .
          
           
             In
             Ireland
             ,
             it
             was
             testified
             by
             the
             Oaths
             of
             many
             witnesses
             ,
             that
             after
             the
             Protestants
             had
             been
             murdered
             at
             Portdown-Bridge
             ,
             a
             long
             time
             together
             ,
             a
             Spectrum
             appeared
             in
             the
             River
             like
             a
             person
             naked
             ,
             standing
             in
             the
             water
             up
             to
             the
             middle
             ,
             and
             crying
             ,
             
               Revenge
               ,
               Revenge
            
             .
             See
             Dr.
             Jones
             ,
             and
             Sir
             
               John
               Temples
            
             books
             .
          
           
             See
             what
             I
             have
             cited
             ,
             
               Saints
               Rest
            
             ,
             Part
             2.
             cap.
             7.
             
          
           
             Polybius
             often
             noteth
             ,
             that
             many
             excellent
             men
             have
             attempted
             great
             and
             excellent
             works
             ;
             but
             very
             few
             have
             ever
             been
             so
             happy
             as
             to
             perform
             them
             ;
             and
             of
             those
             that
             have
             gone
             a
             little
             way
             ,
             but
             few
             have
             finished
             them
             .
          
           
             He
             that
             did
             but
             well
             study
             the
             plain
             strife
             between
             Christ
             and
             Satan
             ,
             about
             knowledge
             and
             ignorance
             in
             the
             World
             ,
             and
             how
             marvellously
             Satan
             keepeth
             the
             Gospel
             from
             the
             Infidel
             World
             ,
             and
             locketh
             up
             the
             Scripture
             in
             an
             unknown
             tongue
             among
             the
             Papists
             ,
             and
             hindereth
             Preachers
             in
             all
             the
             World
             ,
             will
             see
             that
             there
             is
             certainly
             a
             Kingdom
             of
             Darkness
             and
             a
             Kingdome
             of
             Light
             ,
             which
             strive
             for
             Souls
             .
          
           
             Virtutis
             merces
             ac
             finis
             optimum
             quiddam
             est
             ,
             divinum
             &
             beatum
             .
             Aristot
             .
             1.
             
             
               Eth.
               c.
            
             9.
             
          
           
             Virtutum
             omnium
             jucundae
             non
             sunt
             actiones
             ,
             nisi
             quatenus
             finis
             copulatus
             conjunctusque
             asciscitur
             .
             Id.
             3.
             
             
               Eth.
               c.
            
             9.
             
          
           
             Virtus
             extollit
             hominem
             &
             super
             astr●
             mortales
             collocat
             :
             nec
             ea
             quae
             bona
             aut
             mala
             vocantur
             ,
             aut
             cupit
             nimis
             ,
             aut
             expavescit
             .
             Senec.
             Ep.
             88.
             
          
           
             Tria
             sunt
             quae
             ex
             animae
             providentia
             accipit
             corpus
             animalis
             :
             ut
             vivat
             ,
             ut
             decore
             vivat
             ,
             &
             ut
             immortalitas
             illi
             successione
             quaeratur
             .
             Macrob.
             7.
             
             Satur.
             
          
           
             Animarum
             originem
             manare
             de
             coelo
             ,
             inter
             rectè
             philosophantes
             indubitatae
             constat
             esse
             sententiae
             .
             Et
             Animae
             dum
             corpore
             utitur
             haec
             est
             perfecta
             sapientia
             ,
             ut
             unde
             orta
             sit
             ,
             de
             quo
             fonte
             venerit
             ,
             recognoscat
             .
             
               Macrob
               ,
               sup
               .
               somn
               .
               scip
               .
               l.
            
             1.
             c.
             9.
             
          
           
             Maximum
             argumentum
             est
             ,
             naturam
             ipsam
             de
             immortalitate
             animorum
             tacitum
             judicare
             ,
             quod
             omni●s
             curae
             sunt
             ,
             &
             maximè
             quidem
             ,
             quae
             post-mortem
             futura
             sunt
             .
             
               Cicero
               Tuscul
               .
               Qu.
               l.
            
             1.
             p.
             220.
             
          
           
             Platonici
             dicunt
             ,
             Beatum
             esse
             hominem
             fruentem
             Deo
             ;
             non
             sicut
             corpore
             ,
             vel
             scipso
             fruitur
             animus
             ,
             aut
             sicut
             amicus
             amico
             ;
             sed
             sicut
             Luce
             Oculus
             .
             
               August
               .
               de
               Civ
               .
               Dei.
               
            
          
           
             Ad
             hoc
             anima
             conjuncta
             corpori
             est
             ,
             ut
             fruatur
             scientiis
             &
             virtutibus
             :
             si
             autem
             cum
             fervore
             magno
             se
             invenerit
             ,
             benigne
             recipietur
             à
             suo
             creatore
             ;
             fin
             autem
             secus
             ,
             relegabitur
             ad
             inferna
             .
             
               Plat.
               in
               Tim.
            
             Animus
             recte
             solus
             liber
             ,
             nec
             dominationi
             cujusquam
             parent
             ,
             neque
             obediens
             cupiditati
             .
             Recte
             invictus
             ,
             cujus
             etiamsi
             corpus
             constringatur
             ,
             animo
             tamen
             vincula
             injici
             nulla
             possunt
             .
             Cic.
             3.
             
               de
               finib
            
             .
             Deus
             animum
             ut
             Dominum
             &
             imperantem
             obedienti
             praefecit
             corpori
             .
             
               Cic.
               de
               univers
            
             .
          
           
             
               Casta
               placent
               superis
               ;
               pura
               cum
               mente
               venite
            
             
               Et
               manibus
               puris
               sumite
               fontis
               aquam
               .
               Tibul.
               
            
             
               Pone
               Deos
               ,
               &
               quae
               tangendo
               sacra
               profanas
               ;
            
             
               Non
               bene
               coelestes
               impia
               dextra
               colit
               .
               Ovid.
               
            
          
           
             Morbi
             perniciosiores
             ,
             pluresque
             quam
             corporis
             .
             Cic.
             3.
             
             Tusc
             .
          
           
             The
             Athenians
             punished
             not
             only
             the
             total
             violation
             of
             a
             Law
             ,
             but
             even
             of
             a
             clause
             or
             part
             of
             a
             Law.
             
          
           
             Piso
             in
             Cic.
             de
             fin
             .
             l.
             5.
             p.
             203.
             
               saith
               of
               the
            
             Epicureans
             ,
             Quin
             etiam
             ipsi
             voluptuarii
             diverticula
             quaerant
             ,
             &
             virtutes
             habeant
             in
             ore
             totos
             dies
             ,
             &c.
             
               which
               sheweth
               ,
               that
               virtue
               was
               commended
               even
               by
               the
               voluptuous
               .
            
          
           
             Minus
             malum
             est
             seritas
             &
             immanitas
             quam
             vitium
             ,
             etsi
             terribilior
             .
             Aristot
             .
             7.
             
             
               Eth.
               c.
            
             6.
             
          
           
             
               Nil
               peccant
               oculi
               ,
               si
               non
               animus
               oculis
               imperet
               .
               Sen.
               
            
             
               Omne
               animi
               vitium
               tanto
               conspectius
               in
               se
            
             
               Crimen
               habet
               ,
               quantum
               major
               qui
               peccat
               habetur
               .
               Juv.
               
            
             
               Omnino
               ex
               alio
               genere
               impotentia
               est
               ,
               ex
               alio
               vitium
               :
               Vitium
               enim
               omne
               sum
               culpae
               ignarum
               est
               ,
               non
               ignara
               impotentia
               .
               Aristot
               .
               7
               
                 Eth.
                 c.
              
               8.
               
            
             
               Vitia
               nostra
               voluntate
               necesse
               est
               suscipi
               .
               Aristot
               .
               3
               
                 Eth.
                 c.
              
               5.
               
            
             
               Quae
               crimini
               dantur
               vitia
               in
               nostra
               potestate
               sunt
               .
               Aristot
               .
               3
               
                 Eth.
                 c.
              
               5.
               
            
          
           
             Sceleris
             etiam
             poena
             tristis
             ,
             &
             praeter
             eos
             eventus
             qui
             sequuntur
             ,
             per
             se
             maxima
             est
             .
             Cic.
             2.
             
               de
               leg
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             M●nd
             .
          
           
             Nemo
             ma●us
             felix
             .
             J●ve●
             .
          
           
             Malo
             benefacere
             tantundem
             est
             periculum
             ,
             quantum
             bono
             malefacere
             .
             
               Plaut
               .
               Pen.
            
             
          
           
             
               Noxiae
               par
               poena
               esto
               ,
               ut
               in
               suo
               vitio
               quisque
               plectatur
               .
               Cic.
               3.
               
                 de
                 leg
              
               .
            
             
               Injusti
               judicis
               est
               bene
               agentem
               non
               remunerare
               ,
               &
               negligentem
               non
               corripere
               .
               
                 Sen.
                 de
                 benef
              
               .
            
             
               Turpe
               quid
               ansurus
               ,
               te
               ,
               sine
               teste
               ,
               time
               .
               Anson
               .
            
             
               Veterem
               ferendo
               injuriam
               ,
               invitas
               novam
               .
               
                 Gell.
                 Noc
                 .
                 Attic.
                 l.
                 28.
                 
              
            
          
           
             
               All
               Laws
               were
               made
               for
               these
               two
               causes
               ,
               Both
               that
               no
               man
               might
               be
               suffered
               to
               do
               that
               which
               is
               unjust
               ;
               and
               that
               transgressors
               being
               punished
               ,
               the
               rest
               might
               be
               made
               better
               .
               
                 Demosth
                 .
                 Or.
                 2
                 cont
                 .
                 Aristog
                 .
              
               It
               is
               your
               part
               who
               are
               Judges
               to
               preserve
               the
               Laws
               ,
               and
               to
               make
               them
               strong
               and
               valid
               :
               for
               it
               is
               by
               the
               benefit
               of
               these
               that
               good
               men
               are
               better
               than
               the
               bad
               .
               
                 Id.
                 ib.
                 Or.
                 1.
              
               
            
             
               The
               Government
               is
               useless
               which
               hath
               not
               nerves
               and
               force
               against
               the
               wicked
               and
               injurious
               ,
               and
               in
               which
               pardon
               and
               the
               request
               of
               friends
               can
               do
               more
               than
               the
               Laws
               .
               
                 Id.
                 Or.
                 de
                 fals
                 .
                 leg
                 .
              
            
             
               Let
               no
               man
               be
               thought
               of
               so
               great
               authority
               as
               to
               escape
               unpunished
               ,
               if
               he
               breaks
               the
               Laws
               .
               
                 Id
                 3.
                 
                 Olynth
                 .
                 Puniendis
                 peccatis
                 tres
                 esse
                 causas
                 existimatum
                 est
                 1.
                 
                 Cur
                 adhibetur
                 poena
                 castigandi
                 &
                 emendandi
                 gratia
                 ;
                 ut
                 is
                 qui
                 deliquit
                 attentior
                 fiat
                 correctiorque
                 2.
                 
                 Quum
                 dignitas
                 ejus
                 authoritasque
                 in
                 quem
                 peccatur
                 tucada
                 est
                 ,
                 ne
                 praetermissa
                 animadversione
                 contemptum
                 ei
                 pariat
                 3.
                 
                 Propter
                 exemplum
                 ut
                 caeteri
                 metu
                 poenae
                 terreantur
                 .
              
               Gell.
               l.
               6.
               
            
          
           
             In
             judicando
             vel
             corrigendo
             haec
             est
             lexut
             aut
             eum
             quempunit
             emendet
             ,
             aut
             poena
             ejus
             caeteros
             meliores
             reddat
             ;
             aut
             sublatis
             malis
             securiores
             caeteri
             vivant
             .
             
               Sen.
               de
               Clem.
            
             
          
           
             Animas
             verò
             ex
             hac
             vita
             cum
             delictorum
             sordibus
             recedentes
             ,
             aequandas
             his
             qui
             in
             abruptum
             ex
             alto
             praecipitique
             delapsi
             sunt
             ,
             unde
             nunquam
             sit
             facultas
             resurgendi
             .
             Ideo
             utendum
             est
             concessis
             vitae
             spatiis
             ,
             ut
             sit
             perfectae
             purgationis
             major
             facultas
             :
             
               Macrob.
               de
               Somn.
               Scip.
               l.
            
             1.
             c.
             13.
             
          
           
             
               Sua
               quemque
               fraus
               ,
               &
               seus
               error
               maximè
               vexat
               ,
               suum
               quemque
               scelus
               ngitat
               ,
               amentiaque
               afficit
               ,
               suae
               maloe
               cogitationes
               conscientiaeque
               animi
               terrent
               .
               Hae
               sunt
               impiis
               assiduae
               domesticaeque
               furiae
               ,
               quae
               dies
               noctesque
               poenas
               à
               sceleratissimis
               repetunt
               .
               
                 Cic.
                 pro
                 Rosc
              
               .
               improbitas
               nunquam
               sinit
               eum
               respirare
               ,
               nunquam
               quiescere
               .
               
                 Cic.
                 de
                 fin
              
               .
            
             
               Impii
               poenas
               luunt
               ,
               non
               tam
               judiciis
               ,
               quàm
               angore
               conscientiae
               ,
               fraudisque
               cruciatu
               .
               Id.
               2
               
                 de
                 Leg.
              
               
            
             
               Animi
               conscientiâ
               improbi
               semper
               cruciantur
               ,
               tum
               etiam
               poenae
               timore
               .
               Id
               2.
               
                 de
                 fin
              
               .
            
             
               Impiis
               apud
               inferos
               sunt
               poenae
               praeparatae
               .
               Id.
               1.
               
                 de
                 leg
              
               .
            
             
               Hic
               geminae
               aeternem
               portae
               ,
               quarum
               altera
               durâ
            
             
               Semper
               lege
               patens
               ,
               populos
               Regesque
               receptat
               .
               
                 Val.
                 Flac.
              
               1.
               
               Claud.
               2.
               
               Ruf
               de
               inferis
               ita
               loquitur
               .
               Huc
               post
               emeritam
               mortalia
               secula
               vitam
            
             
               Deveniunt
               ,
               ubi
               nulla
               manent
               discrimina
               fati
            
             
               Nullus
               honor
               ,
               vanoque
               exutum
               nomine
               Regem
            
             
               Perturbat
               plebeius
               egens
               ▪
               —
            
          
           
             Facinorum
             mala
             flagellantur
             à
             conscientia
             cui
             pluramum
             torn
             entorum
             est
             ,
             eo
             quod
             perpetua
             illam
             sollicitudo
             urget
             ac
             verberat
             .
             
               Sen.
               ep
            
             .
             97.
             
             Conscientia
             aliud
             agere
             non
             patitur
             ,
             ac
             subinde
             respicere
             ad
             se
             cogit
             .
             Dat
             poenas
             qui
             metuit
             .
             
               Sen.
               ●p
            
             .
             105.
             
          
           
             *
             
               Facinorosa
               conscientia
               instar
               ulceris
               in
               corpore
               ,
               poenitentiam
               relinquit
               in
               anima
               lancinantem
               jugiter
               ac
               pervellentem
               .
               
                 Plut.
                 de
                 Tranquil
              
               .
            
             
               Maxima
               est
               factae
               injuriae
               poena
               fecisse
               :
               nec
               quisquam
               gravius
               afficitur
               ,
               quàm
               qui
               ad
               supplicium
               poenitentiae
               trahitur
               .
               
                 Sen.
                 de
                 Ira
                 ,
                 l.
              
               3.
               c.
               29.
               
               
                 It
                 is
                 one
                 of
              
               Pythagoras
               
                 's
                 sayings
                 ,
                 That
                 a
                 bad
                 man
                 suffereth
                 more
                 by
                 the
                 scourge
                 of
                 his
                 own
                 conscience
                 ,
                 than
                 one
                 that
                 is
                 beaten
                 with
                 rods
                 ,
                 and
                 chastised
                 in
                 his
                 body
                 .
              
               Stob.
               serm
               .
               24.
               
            
             
               Quod
               quisque
               fecit
               ,
               patitur
               :
               authorem
               scelus
            
             
               Repetit
               ,
               suoque
               praemitur
               exemplo
               nocens
               
                 Sen.
                 Her
                 fur
              
               .
               Sed
               nemo
               ad
               id
               sero
               venit
               ,
               unde
               nunquam
            
             
               Cum
               semel
               venit
               potuit
               reverti
               .
               
                 Id.
                 ibid.
              
               
            
          
           
             
               Nihil
               est
               miserius
               quàm
               animus
               hominis
               conscius
               ,
               &c.
               Plaut
               .
            
             
               Jam
               aderit
               tempus
               ,
               cum
               se
               etiam
               ipse
               oderit
               .
               
                 Plaut
                 .
                 Bac.
              
               
            
          
           
             
               —
               Nam
               quis
               Peccandi
               finem
               posuit
               sibi
               ,
               quando
               recepit
            
             
               Erectum
               semel
               attrita
               de
               fionte
               ruborem
               ?
            
             
               Quisnam
               hominum
               est
               quem
               tu
               contentum
               videris
               uno
               Ilagitio●
               Juvea
               .
               3.
               
            
          
           
             In
             omni
             in
             juria
             permultum
             interest
             ,
             utrum
             perturbatione
             aliquâ
             animi
             quae
             plerumque
             brevis
             est
             ,
             an
             consultè
             fiat
             :
             Leviora
             enim
             sunt
             ea
             ,
             quae
             repentino
             aliquo
             motu
             accidunt
             ,
             quàm
             ea
             quae
             praemeditata
             &
             praeparata
             inferuntur
             .
             Cic.
             3.
             
             Offic.
             
          
           
             
               Volenti
               non
               fit
               injuria
               .
            
             
               Neque
               enim
               civitas
               in
               seditione
               beata
               esse
               potest
               ,
               nec
               in
               discordia
               dominorum
               domus
               :
               Quo
               minus
               animus
               à
               seipso
               dissidens
               ,
               secumque
               discordans
               ,
               gustare
               partem
               ullam
               liquidae
               voluptatis
               &
               liberae
               potest
               .
               
                 Torquatus
                 Epicur
                 .
                 in
                 Cic.
                 de
                 fin
                 .
                 l.
              
               1.
               p.
               86.
               
            
          
           
             
               It
               is
               an
               odd
               fiction
               of
            
             Cicero
             ,
             
               that
               men
               for
               sin
               shall
               be
               turned
               into
               women
               :
            
             Atque
             ille
             qui
             rectè
             &
             honestè
             curriculum
             vivendi
             à
             natura
             datum
             confecerit
             ,
             ad
             illud
             astrum
             ,
             quotum
             aptus
             fuerit
             revertetur
             :
             Qui
             autem
             immoderatè
             &
             intemperanter
             vixerit
             ,
             cum
             secundus
             ortus
             in
             figuram
             muliebrem
             transferet
             ,
             &
             si
             ne
             tum
             quidem
             finem
             vitiorum
             faciet
             
               (
               as
               he
               is
               less
               likely
               )
            
             gravius
             etiam
             jactabitur
             ,
             &
             in
             suis
             moribus
             simillimas
             figuras
             pecudum
             &
             ferarum
             transferetur
             .
             Neque
             malorum
             terminum
             prius
             aspiciet
             ,
             quàm
             illam
             sequi
             caeperit
             conversionem
             ,
             quam
             habebat
             in
             se
             ,
             &c.
             —
             cum
             ad
             primam
             &
             optimam
             conversionem
             pervenerit
             .
             Cic.
             de
             
               Universit
               .
               p
               (
               mihi
            
             )
             358.
             
          
           
             
               Magna
               est
               peccandi
               illecebra
               spes
               impanitatis
               .
               
                 Cic.
                 pro
                 Mil.
                 The
                 Light
                 of
                 Nature
                 taught
                 men
                 ,
                 that
                 God
                 would
                 not
                 accept
                 the
                 sacrifices
                 of
                 the
                 wicked
                 ,
                 much
                 less
                 admit
                 them
                 to
                 his
                 glory
                 .
              
               Donis
               impii
               ne
               placare
               Deos
               audeant
               Plato●●m
               audiant
               ,
               qui
               vetat
               dubitare
               qua
               sit
               mente
               futurus
               Deus
               ,
               cum
               vir
               nemo
               bonus
               ab
               improbo
               se
               donati
               velit
               .
               
                 Cic.
                 de
                 Leg.
                 l.
              
               2.
               p.
               244.
               
            
             
               The
               Epicurean
               confesseth
               ,
               Quod
               si
               qui
               satis
               opibus
               hominem
               sibi
               contra
               conscientiam
               septi
               esse
               &
               muniti
               videntur
               ,
               Deorum
               tamen
               numen
               horrent
               ,
               easque
               ipsas
               solicitudines
               ,
               quibus
               animi
               noctes
               diesque
               exeduntur
               ,
               à
               Diis
               supplicii
               causa
               importare
               putant
               .
               
                 Cic.
                 de
                 ●in
                 .
                 l.
              
               1.
               p.
               84.
               
            
             
               Nullum
               conscium
               peccatorum
               tuorum
               ,
               magis
               timueris
               quàm
               temet
               ipsum
               :
               alium
               enim
               potes
               effugere
               ,
               ●e
               autem
               nunquam
               :
               Nequitia
               ipsa
               est
               sui
               poena
               .
               Sen.
               
            
          
           
             Peccati
             dolor
             &
             maximus
             &
             aeternus
             est
             .
             
               Cic.
               Att.
            
             11.
             
             Itaque
             non
             ob
             ea
             solum
             incommoda
             quae
             eveniunt
             improbis
             ,
             fugiendam
             improbitatem
             putamus
             ,
             sed
             multo
             etiam
             magis
             ,
             quod
             cujus
             in
             animo
             versatur
             ,
             nunquam
             sinit
             eum
             respirare
             ,
             nunquam
             quiescere
             ;
             inq
             .
             
               Torquatus
               Epicureus
               in
               Cicer.
               ne
               fin
               .
               l.
            
             1.
             p.
             85.
             
          
           
             
               Ut
               fulmina
               paucorum
               pe●leulo
               cadunt
               ,
               omnium
               n●etu
               ;
               sic
               animadversiones
               magnarum
               potestatum
               ,
               terient
               latius
               quàm
               nocent
               .
               Senec.
               
            
             
               Solon
               .
               
                 counsel
                 for
                 the
                 felicity
                 of
                 the
                 Common-wealth
                 was
                 ,
              
               ut
               boni
               praemiis
               invitentur
               ,
               &
               mali
               poenis
               coerceantur
               .
               
                 Cicer.
                 ad
                 Brut.
              
               
            
             
               Oderunt
               peccare
               mali
               formidine
               poenae
               .
               Hor.
               
            
          
           
             
               Dat
               ille
               veniam
               facilè
               cui
               venia
               est
               opus
               .
               
                 Sen.
                 Agam.
              
               
            
             
               Audetis
               ridere
               nos
               cum
               Gehennas
               dicimus
               &
               inextinguibiles
               ignes
               ,
               in
               quos
               animas
               dejici
               ab
               eorum
               hostibus
               cognovimus
               ?
               Quid
               Plato
               vester
               in
               volumine
               de
               animae
               immortalitate
               ?
               Nonne
               Acherontem
               ,
               nonne
               Stygem
               ,
               &c.
               nominat
               ?
               in
               quibus
               animas
               asseverat
               volvi
               ,
               mergi
               ,
               exuri
               ?
               Nec
               ejus
               authoritas
               plurimum
               à
               veritate
               declinat
               ?
               Quamvis
               enim
               vir
               lenis
               &
               benevolae
               voluntatis
               inhumanum
               esse
               crediderit
               capitali
               animas
               sententiâ
               condemnare
               ;
               non
               est
               tamen
               absonè
               suspicatus
               jaci
               eas
               in
               flumina
               torrentia
               flammatum
               globis
               ,
               &
               caenosis
               voraginibus
               tetra
               .
               
                 Arnob.
                 adv
                 .
                 Gent.
                 li.
              
               2.
               p.
               14.
               
            
          
           
             See
             the
             Citations
             in
             Marg.
             Cap.
             
          
           
             Bias
             in
             Laert.
             inquit
             ,
             
               Ita
               amandum
               quasi
               edio
               simus
               habituri
               :
               Plurimos
               enim
               esse
               malos
               :
            
             And
             though
             Cicero
             in
             Lael
             .
             say
             ,
             That
             it
             is
             a
             Sentence
             
               sapiente
               plane
               indigna
            
             ,
             it
             is
             his
             mistake
             of
             the
             sense
             of
             it
             .
             For
             it
             is
             true
             ,
             that
             in
             well-grounded
             Friendship
             we
             must
             avoid
             suspicion
             ,
             (
             which
             is
             all
             that
             Cicero
             pleads
             for
             )
             :
             but
             yet
             we
             must
             know
             Men
             to
             be
             Men
             ,
             and
             mutable
             :
             and
             all
             just
             Love
             is
             not
             well
             grounded
             intimate
             Friendship
             .
          
           
             In
             uno
             annulo
             omnes
             boni
             principes
             possunt
             insculpi
             ,
             inquit
             quidam
             in
             
               Vopisc
               .
               Aurel.
            
             
          
           
             Seneca
             saith
             ,
             That
             a
             good
             man
             is
             a
             Phoenix
             ,
             born
             once
             in
             five
             hundred
             years
             .
             
               Ep.
               42
            
             ,
          
           
             
               Lucian
               .
               in
               Tim.
               inquit
            
             ,
             Boni
             possessio
             est
             ,
             quae
             haud
             facile
             inveniri
             potest
             ;
             ut
             quae
             jamdudum
             è
             vita
             concesserit
             :
             Adeo
             obscura
             &
             pusilla
             ,
             ut
             illam
             vel
             Lynceus
             vix
             dum
             inveniat
             .
          
           
             Diogenes
             crying
             ,
             
               O
               homines
               adeste
            
             !
             when
             a
             crowd
             came
             about
             him
             ,
             drove
             them
             away
             ,
             saying
             ,
             
               Homines
               vocavi
               ,
               non
               sterquilinia
            
             .
          
           
             Aristippus
             
               being
               asked
            
             ,
             Quid
             esset
             admirandum
             in
             vita
             ?
             answered
             ,
             Vir
             probus
             &
             moderatus
             ?
             quoniam
             etsi
             inter
             multos
             improbos
             agat
             ,
             non
             tamen
             pervertitur
             .
             Stob.
             
          
           
             Hence
             was
             Diogenes
             his
             searching
             Athens
             with
             a
             Lanthorn
             to
             finde
             a
             man.
             
          
           
             And
             when
             Themistocles
             had
             a
             Farm
             to
             sell
             ,
             he
             bid
             the
             Cryer
             tell
             it
             as
             its
             great
             commendation
             ,
             that
             there
             was
             an
             honest
             Neighbour
             dwelt
             neer
             it
             ,
             intimating
             the
             paucity
             of
             such
             .
          
           
             Ut
             Scarabaei
             &
             vultures
             unguentis
             offenduntur
             ,
             —
             ita
             non
             omnibus
             placent
             optima
             .
             Plutarch
             .
          
           
             
               Vir
               bonus
               &
               sapiens
               qualem
               vix
               repperit
               unum
               .
            
             
               Millibus
               è
               cunctis
               hominum
               consultus
               Apollo
               .
               
                 &c.
                 Virg.
              
               
            
             
               Vitio
               nostra
               quae
               amamus
               defendimus
               ;
               &
               malumus
               ea
               excusare
               quam
               excutere
               .
               
                 Sen.
                 Ep.
              
               117.
               
            
          
           
             Absurdum
             est
             putare
             eum
             qui
             ab
             aliquibus
             ex
             bono
             malus
             fuerit
             factus
             ,
             eundem
             ab
             illis
             iterum
             ex
             malo
             bonum
             fieri
             posse
             .
             
               Dion
               .
               Hal.
            
             11.
             
          
           
             Ubi
             divitiae
             honori
             sunt
             ,
             &
             eas
             gloria
             ,
             imperium
             ,
             potentia
             ,
             hebescere
             virtus
             ,
             paupertas
             probro
             haberi
             innocentia
             pro
             malevolentia
             duci
             incipit
             .
             
               Salust
               .
               in
               Cattilin
            
             .
          
           
             Aelian
             .
             var.
             hist
             .
             l.
             13.
             
               saith
               ,
               that
            
             Theodata
             
               a
               Whore
               told
            
             Socrates
             ,
             
               that
               he
               could
               draw
               away
               none
               of
               her
               followers
               ,
               but
               she
               could
               draw
               away
               his
               at
               her
               pleasure
               ;
               and
               he
               answered
               ,
            
             Non
             mirum
             :
             Tu
             siquidem
             ad
             declivem
             tramitem
             omnes
             rapis
             ;
             ego
             vero
             ad
             virtutem
             cogo
             ,
             ad
             quam
             arduus
             plerisque
             insolitus
             est
             ascensus
             .
          
           
             Animi
             morbi
             sunt
             cupiditates
             immensae
             ,
             inanes
             ,
             divitiarum
             ,
             gloriae
             dominationis
             ,
             libidinosarem
             etiam
             voluptatum
             accedunt
             aegritudines
             ,
             molestiae
             ,
             merores
             ,
             quae
             animos
             exedunt
             conficiuntque
             curis
             .
             Cic.
             1.
             
               de
               finib
            
             .
          
           
             In
             naturalibus
             desideriis
             pauci
             non
             peccant
             .
             Arist
             .
             3.
             
             Eth.
             
          
           
             
               God
               only
               can
               recover
               lapsed
               man
               ?
            
             
               Nemo
               magnus
               sine
               aliquo
               afflatu
               Divino
               unquam
               fuit
               .
               
                 Cicer.
                 de
                 Nat.
                 Deor.
              
               2.
               
            
          
           
             Of
             the
             Paucity
             of
             the
             good
             ,
             and
             the
             abounding
             of
             wickedness
             ,
             almost
             all
             Poets
             ,
             Orators
             ,
             Philosophers
             and
             Historians
             openly
             complain
             .
          
           
             
               Pauci
               quos
               aequus
               amavit
               .
            
             
               Jupiter
               aut
               ardens
               evexit
               ad
               aethera
               virtus
               .
            
          
           
             
               In
               vitia
               alter
               alterum
               trudimus
               :
               quomodo
               ad
               salutem
               revocari
               potest
               ,
               quem
               nullus
               retrahit
               ,
               &
               populus
               impellit
               ?
               
                 Senec.
                 Ep.
              
               29.
               
            
             
               Serpunt
               vitia
               &
               contactu
               nocent
               ,
               &
               in
               proximum
               quemque
               transiliunt
               .
               
                 Id.
                 de
                 Tranq
                 .
                 vit
              
               .
            
             
               Nam
               vitiis
               nemo
               sine
               nascitur
               ;
               optimus
               ille
            
             
               Qui
               minimis
               urgetur
               .
               Horat.
               1.
               
               Ser.
               3.
               
            
             
               Unicuique
               dedit
               vitium
               natura
               creato
               .
               Propert.
               
            
             
               Quid
               ulcus
               leviter
               tangam
               ?
               Omnes
               mali
               sumus
               .
               Senec.
               
            
             
               Si
               cupis
               bonus
               fieri
               ,
               primum
               crede
               quod
               malus
               sis
               .
               
                 Epictet
                 .
                 Enobri
              
               .
            
             
               Novi
               ego
               hoc
               seculum
               moribus
               quibus
               sit
               :
               Malus
               bonum
               malum
               esse
               vult
               ut
               sit
               sui
               similis
               :
               turbant
               ,
               miscent
               ,
               mores
               mali
               ,
               rapax
               ,
               avarus
               ,
               invidus
               ,
               sacrum
               profanum
               ,
               publicum
               privatum
               habent
               :
               Hiulca
               gens
               :
               haec
               ego
               doleo
               ;
               haec
               sunt
               quae
               excruciant
               ;
               haec
               dies
               noctesque
               tibi
               canto
               ut
               caveas
               .
               Plaut
               .
            
             
               Nifi
               enim
               talis
               (
               mala
               )
               esset
               natura
               hominum
               ,
               non
               anteponerent
               vindictam
               sanctitati
               &
               lucrum
               justitiae
               ,
               invidentes
               alienae
               potentiae
               non
               laedenti
               :
               sed
               volunt
               homines
               vindictae
               cupiditate
               communes
               leges
               dissolvere
               ,
               
                 &c.
                 Thucid.
                 l.
              
               3.
               
            
             
               Sed
               &
               boni
               ,
               dicetis
               ,
               sunt
               in
               rebus
               humanis
               ;
               Viri
               sapientes
               ,
               justi
               ,
               inculpati
               —
               Res
               .
               Sint
               licet
               perhonesti
               ,
               fuerintque
               laudabiles
               ,
               —
               sed
               audire
               deposcimus
               ,
               quot
               sint
               aut
               fuerint
               numero
               ,
               —
               Unus
               ,
               duo
               ,
               tres
               ,
               —
               centum
               certe
               numero
               diffiniti
               —
               At
               genus
               humanum
               non
               ex
               pauculis
               bonis
               ,
               sed
               ex
               caeteris
               omnibus
               aestimari
               convenit
               ,
               ponderari
               :
               In
               toto
               enim
               pars
               est
               ,
               non
               totum
               in
               parte
               —
               Et
               quinam
               isti
               sunt
               ,
               dicite
               ?
               Philosophi
               credo
               ,
               qui
               se
               esse
               solos
               sapientissimos
               autumant
               —
               Nempe
               illi
               qui
               cum
               suis
               quotidie
               cupiditatibus
               pugnant
               —
               Qui
               ne
               in
               vitia
               proritari
               facultatis
               possint
               alicujus
               instinctu
               ,
               patrimonia
               &
               divitias
               fugiunt
               ,
               ne
               causas
               fibi
               afferant
               lapsus
               .
               Quod
               cum
               faciunt
               &
               curant
               ,
               apertissime
               animas
               esse
               indicant
               labiles
               ,
               &
               infirmitate
               ad
               vitia
               proclives
               :
               Nostra
               autem
               sententia
               ,
               quod
               bonum
               natura
               est
               ,
               neque
               emendari
               neque
               corrigi
               se
               poscit
               :
               Immo
               ipsum
               debet
               quid
               sit
               malum
               nescire
               ,
               si
               generis
               forma
               cujusque
               in
               sua
               cogitat
               integritate
               perstare
               —
               Qui
               luctatur
               animorum
               ingenitas
               corrigere
               pravitates
               ,
               is
               apertissime
               monstrat
               imperfectum
               se
               esse
               ,
               quamvis
               omni
               &
               pervicacia
               contendat
               .
               
                 Arnob.
                 adv
                 .
                 Gentes
                 ,
                 lib.
              
               2.
               
                 in
                 Auctuar
                 .
                 Bib.
                 Pat.
                 To.
              
               1.
               p.
               20.
               
            
          
           
             
               Crede
               mihi
               miseris
               caelestia
               numina
               parcent
               .
            
             
               Nec
               semper
               laesos
               &
               sine
               fine
               premunt
               .
               Ovid.
               3.
               
                 de
                 Pont.
              
               
            
          
           
             When
             Piso
             in
             Cicero
             
               seeketh
               after
               the
            
             summum
             bonum
             ,
             
               he
               proceedeth
               by
               these
               steps
            
             ,
             1.
             
             Omnem
             naturam
             esse
             sui
             conservatricem
             .
             Neminem
             esse
             qui
             ipse
             se
             oderit
             .
             2.
             
             Neminem
             esse
             qui
             quomodo
             se
             habeat
             ,
             nihil
             sua
             censeat
             interesse
             :
             3.
             
             Hominum
             é
             corpore
             &
             animo
             constare
             ,
             primasque
             animi
             partes
             esse
             ,
             &
             secundas
             corporis
             .
             4.
             
             Animum
             aliquid
             agere
             semper
             ,
             neque
             ulla
             conditione
             quietem
             sempiteinam
             posse
             pati
             .
             5.
             
             Bona
             esse
             quae
             naturae
             conveniunt
             ,
             camque
             perficiunt
             .
             6.
             
             Animi
             duo
             genera
             esse
             virtutum
             ;
             1
             Naturales
             ,
             viz.
             docilitas
             ,
             memoria
             ,
             ingenium
             :
             2
             Voluntarias
             quae
             in
             Voluntate
             posita
             magis
             proprio
             nomine
             virtutes
             appellantur
             .
             7.
             
             In
             prima
             Classe
             maxime
             excellens
             ,
             confiderationem
             &
             cognitionem
             coelestium
             .
             8.
             
             Virtutes
             autem
             voluntatis
             esse
             praestantissimas
             .
             9.
             
             Et
             ita
             concludit
             ,
             Virtutem
             esse
             maxime
             expetendam
             ,
             
               This
               is
               the
               summ
               of
               the
               lib.
            
             5.
             de
             Finib
             .
          
           
             
               Saepe
               levant
               poenas
               ,
               ereptaque
               lumina
               redunt
            
             
               Cum
               bene
               peccati
               poenituisse
               vident
               .
               Ovid
               .
               1.
               
                 de
                 Pont.
              
               
            
          
           
             
               Dissensio
               ab
               aliis
               ;
               à
               te
               reconciliatio
               incipiat
               :
               Cum
               ignoscls
               ita
               beneficium
               tuum
               tempera
               ,
               ut
               non
               ignoscere
               videaris
               ,
               sed
               absolvere
               ;
               Quia
               gravissimum
               poenae
               genus
               est
               ,
               contumeliosa
               venia
               .
               Senec.
               
            
             
               Pulchrum
               est
               vitam
               donare
               petenti
               statim
               .
               Theb.
               
            
          
           
             Nec
             ex
             templo
             ara
             ,
             nec
             ex
             humana
             natura
             miserecordia
             tollenda
             est
             ;
             inquit
             Phocion
             ,
             in
             Stobaeo
             .
          
           
             Facilius
             iis
             ignoscitur
             ,
             qui
             non
             perseverare
             ,
             sed
             ab
             errato
             se
             revocare
             moliuntur
             :
             est
             enim
             humanum
             peccare
             ,
             se
             belluinum
             in
             errore
             perseverare
             .
             
               Cicer
               ▪
               in
               Vatin
            
             .
          
           
             Poenitenti
             optimus
             est
             portus
             ,
             mutatio
             confilii
             .
             
               Cicer.
               Phil.
            
             1
             ,
             2.
             
          
           
             Beatus
             est
             cui
             vel
             in
             senectute
             contigerit
             ,
             ut
             sapentiam
             ,
             verasque
             opiniones
             consequi
             possit
             .
             
               Cicer.
               de
               finib
            
             .
          
           
             Read
             Cato's
             speech
             in
             
               Cicer.
               de
               fin
               .
               l.
               3.
            
             that
             the
             Principle
             of
             self-love
             and
             preservation
             is
             the
             seed
             of
             virtue
             ;
             and
             how
             every
             thing
             abhorreth
             its
             own
             hurt
             and
             destruction
             .
          
           
             Scelerum
             si
             bene
             poenitet
             ,
             eradenda
             cupidinis
             ,
             prava
             sunt
             elementa
             .
             Hor.
             
          
           
             Omnibus
             natura
             dedit
             fundamenta
             semenque
             virtutum
             .
             
               Se●
               .
               ep
            
             .
             110.
             
          
           
             
               Homines
               ad
               Deos
               nulla
               re
               propius
               accedunt
               ,
               quàm
               salutem
               homonibus
               dando
               Nihil
               habet
               fortuna
               majus
               quàm
               ut
               possit
               ▪
               nec
               natura
               melius
               quàm
               ut
               velit
               ,
               servare
               .
               
                 Cic.
                 p●o
                 Ligar
              
               .
            
             
               Notitia
               peccati
               ,
               initium
               salutos
               .
               
                 S●n.
                 Sa●th
              
               Epictetus
               ,
               
                 as
                 our
                 Parents
                 deliver
                 us
                 to
                 School-masters
                 to
                 be
                 nurtured
                 ,
                 so
                 God
                 delivereth
                 us
                 to
                 our
                 Consciences
                 ,
                 whose
                 nature
                 is
                 not
                 to
                 be
                 to
                 temned
                 .
              
            
          
           
             
               Nemo
               adeo
               ferus
               est
               ▪
               ut
               non
               mitescere
               possit
            
             
               Si
               modo
               culturae
               patientem
               commodet
               aurem
               .
               
                 Horat.
                 ep
              
               .
               1.
               
               Miserum
               te
               esse
               judico
               ▪
               qui
               nunquam
               fueris
               miser
               :
               traxisti
               sine
               adversario
               vitam
               :
               Opus
               est
               ad
               sui
               not
               tiam
               experimento
               .
               Quid
               quisque
               possit
               non
               nisi
               tentando
               didicit
               
                 Sen.
                 de
                 pro.
              
               
            
             
               Non
               omnino
               Diis
               exosos
               esse
               ,
               qui
               in
               hac
               vita
               cum
               aerumnarum
               varietate
               luctantur
               ;
               sed
               esse
               arcanas
               causas
               ,
               &c.
               
                 Macrob.
                 l.
              
               1.
               
               Saturn
               .
               Rem
               pateris
               modicam
               &
               mediocri
               bile
               ferendam
            
             
               Si
               flectas
               oculos
               majora
               ad
               crimina
               —
               Juven
               .
            
          
           
             *
             
               Quotidie
               morimur
               ,
               quotidie
               enim
               demitur
               aliqua
               pars
               vitae
               :
               &
               tunc
               quoque
               cum
               crescimus
               vita
               decrescit
               .
               Hunc
               ipsum
               quem
               agimus
               diem
               ,
               cum
               morte
               dividimus
               .
               
                 Sen.
                 ep
              
               .
               24.
               
               Natura
               nihil
               hominibus
               brevitate
               vitae
               praestitit
               melius
               .
               Id.
               Nihil
               aeque
               tibi
               proficiet
               ad
               temperantiam
               omnium
               rerum
               ,
               quàm
               frequens
               cogitatio
               brevis
               aevi
               &
               hujus
               incerti
               .
               Quicquid
               facis
               respice
               ad
               mortem
               .
               
                 Sen.
                 ep
              
               .
               25.
               
            
          
           
             
               Magna
               pars
               peccatorum
               tollitur
               ,
               si
               peccati
               testis
               adstat
               .
               
                 Sen.
                 What
                 then
                 may
                 the
                 presence
                 of
                 God
                 do
                 ?
              
            
             
               Clemens
               Alexand.
               
                 was
                 positive
                 in
                 it
                 ,
                 that
                 Philosophy
                 was
                 bless'd
                 to
                 the
                 saving
                 of
                 many
                 Heathens
                 who
                 obeyed
                 it
                 .
              
            
             
               Tunc
               est
               consummata
               infaelicitas
               ,
               ubi
               turpia
               non
               solum
               delectant
               ,
               sed
               etiam
               placent
               :
               &
               desinit
               esse
               remedio
               locus
               ,
               ubi
               quae
               fuerant
               vitia
               ,
               mores
               fiunt
               .
               
                 Sen.
                 Prov.
              
               
            
             
               At
               norbi
               perniciosiores
               pluresque
               sunt
               animi
               quam
               corporis
               —
               Quo
               vero
               probari
               potest
               ,
               ut
               sibi
               mederi
               animus
               non
               possit
               ,
               cum
               ipse
               medicinam
               corporis
               animus
               invenerit
               ?
               Cumque
               omnes
               qui
               corpore
               se
               curati
               passi
               sunt
               ,
               non
               continuo
               convalescant
               :
               Animi
               autem
               qui
               se
               sana
               i
               voluerint
               ,
               praeceptisque
               sapientum
               paracrint
               ,
               sine
               ulla
               dubitatione
               sanentur
               .
               
                 Cic.
                 Tuscul
                 .
                 l.
              
               3.
               p.
               ●70
               .
            
          
           
             
               Sunt
               enim
               ingeniis
               nostris
               semina
               innata
               virtutum
               ,
               quae
               si
               adolescere
               liceret
               ,
               ipsa
               nos
               ad
               beatam
               vitam
               natura
               perduceret
               .
               Nunc
               autem
               simul
               ac
               editi
               sumus
               in
               lucem
               ,
               in
               omni
               continuo
               pravitate
               versamur
               ,
               &c.
               
               Cic.
               3.
               
               Tuscul
               .
            
             
               N.B.
               
                 That
                 when
                 Philosophers
                 say
                 ,
                 That
              
               all
               is
               good
               which
               Nature
               teacheth
               ,
               
                 &c.
                 they
                 mean
                 by
              
               Nature
               ,
               
                 the
                 true
                 and
                 sound
                 constitution
                 of
                 the
                 Soul
                 ,
                 which
                 they
                 distinguish
                 from
                 its
                 diseases
                 and
                 corruption
                 .
              
            
          
        
         
           Notes for div A27004-e63270
           
             Nullus
             unquam
             à
             mortali
             semine
             vir
             absolute
             bonus
             nascetur
             .
             
               Dion
               .
               Hal.
               l.
            
             2.
             
             
               Truth
               delivered
               by
               the
               halves
               ,
               will
               be
               lamely
               practised
               .
            
             Ideo
             peccamus
             ,
             quia
             de
             partibus
             vitae
             omnes
             deliberamus
             :
             de
             toto
             nemo
             deliberat
             .
             Sen.
             
          
           
             
               
                 What
                 difficulties
                 the
                 wisest
                 Heathens
                 find
                 about
                 God's
                 prospering
                 the
                 wicked
                 ,
                 and
                 afflicting
                 the
                 good
                 .
                 And
                 how
                 dark
                 were
                 they
                 about
                 the
                 life
                 to
                 come
                 ?
                 Therefore
              
               Seneca
               
                 's
                 wise
                 and
                 good
                 man
                 was
                 a
              
               Phoenix
               .
            
             
               Sine
               doctrina
               siquid
               bene
               dicitur
               ,
               adjuvante
               naturâ
               ,
               tamen
               id
               quia
               fortuito
               fit
               ,
               semper
               paratum
               esse
               non
               potest
               .
               
                 Cic.
                 de
                 Or.
              
               Etsi
               ingeniis
               magnis
               praediti
               quidam
               ,
               dicendi
               copiam
               sine
               ratione
               consequuntur
               .
               ars
               tamen
               dux
               certior
               est
               quàm
               natura
               .
               Aliud
               enim
               est
               poetarum
               more
               verba
               fundere
               ,
               aliud
               ,
               ea
               quae
               dicas
               ratione
               &
               arte
               distinguere
               .
               
                 Cic.
                 de
                 sin
              
               .
               4.
               
            
          
           
             
               You
               may
               rerceive
               the
               Heathens
               g●at●ud
               ,
               to
               God
               by
               the
               ●rd●
               of
            
             Cotta●
             .
             〈◊〉
             Nat.
             Deor.
             3.
             pag.
             109
             Num●
             is
             quod
             ●onus●
             〈◊〉
             ,
             grat
             .
             as
             D●s
             〈◊〉
             un●a●n
             ?
             At
             quod
             dives
             ,
             quod
             honoratu
             ,
             quod
             incolumis
             .
             Jovemq●e
             Optimum
             Maximum
             ob
             eas
             res
             appellant
             ,
             non
             quod
             nos
             justos
             ,
             temperatos
             ,
             sapientes
             efficiat
             ,
             sed
             quod
             salvos
             ,
             incolumes
             ,
             op●lentos
             ,
             copiosos
             .
             —
             Judicium
             hoc
             omnium
             mortalium
             ,
             fortunam
             à
             Deo
             petendam
             ,
             à
             seipso
             sumendam
             esse
             sapientiam
             .
          
           
             
               Parvulos
               nobis
               natura
               dedit
               igniculos
               quos
               celeriter
               in
               aliis
               moribus
               opinionibusque
               depravatis
               sic
               restinguimus
               ,
               ut
               nusquam
               naturae
               lumen
               appareat
               :
               —
               Nunc
               autem
               simulatque
               editi
               in
               lucem
               &
               suscepti
               sumus
               ,
               in
               omni
               continuo
               pravitate
               versamur
               ,
               ut
               pene
               cum
               lacte
               nutricis
               errorem
               suxisse
               videamur
               :
               cum
               vero
               parentibus
               redditi
               ,
               deinde
               magistris
               traditi
               sumus
               ,
               tum
               ita
               variis
               imbuimur
               erroribus
               ,
               ut
               vanitati
               veritas
               ,
               &
               opinioni
               confirmatae
               natura
               ipsa
               cedat
               .
               Cic.
               3.
               
               Tusc
               .
            
             
               Multis
               signis
               natura
               declarat
               quid
               velit
               :
               —
               obsurdescimus
               tamen
               nescio
               quo
               modo
               ,
               nec
               ea
               quae
               ab
               ea
               moventur
               audimus
               .
               
                 Cic.
                 Lael
              
               .
            
             
               Si
               tales
               nos
               natura
               genuisset
               ,
               ut
               eam
               ipsam
               intueri
               ,
               &
               perspicere
               ,
               eâque
               optimâ
               duce
               cursum
               vitae
               conficere
               possemus
               :
               haud
               esset
               sane
               quod
               quisquam
               rationem
               &
               doctrinam
               requireret
               cum
               natura
               sufficeret
               .
               Nune
               vero
               ,
               &c.
               
               Cic.
               3.
               
               Tusc
               .
            
             
               Quicquid
               infixum
               &
               ingenitum
               est
               ,
               lenitur
               arte
               ,
               non
               vincitur
               .
               S●n.
               
            
          
           
             
               O
               curvae
               in
               terris
               animae
               ,
               &
               coelestium
               inanes
               !
            
             
               Quid
               juvat
               hoc
               ,
               templis
               nostros
               immittere
               mores
               ?
            
             
               Et
               bona
               Diis
               ex
               hac
               scelerata
               ducere
               pulpâ
               ?
               Persius
               .
            
             
               Non
               bove
               mactato
               coelestia
               numina
               gaudent
               :
            
             
               Sed
               quae
               praestanda
               est
               ,
               &
               sine
               teste
               fides
               .
               
                 Ovid.
                 ep
              
               .
               ●9
               .
            
          
           
             
               Omne
               nefas
               ,
               omnemque
               mali
               purgamine
               causam
            
             
               Credebant
               nostri
               tollere
               posse
               sene
               ,
               &c.
               
               Ah!
               nimium
               faciles
               ,
               qui
               tristia
               crimina
               caedis
            
             
               Fulmineâ
               tolli
               posse
               putatis
               aquâ
               .
               Ovid.
               2.
               
               Fast
               .
            
          
           
             
               Multa
               miser
               metui
               quia
               seei
               multa
               proterve
               Idem
               .
            
             
               In
               malis
               sperare
               bonum
               ,
               nosi
               innocens
               nemo
               solet
               .
               Senec.
               
            
          
           
             
               Turpe
               est
               quicquans
               mali
               perpetrare
               :
               bene
               autem
               agere
               nullo
               periculo
               proposito
               ,
               multorum
               est
               :
               id
               vero
               proprium
               boni
               viri
               est
               ,
               etiam
               cum
               periculo
               suo
               honestatem
               in
               agentem
               sequi
               .
               
                 Plut.
                 in
                 Mario
              
               .
               At
               mens
               sibi
               conscia
               facti
            
             
               Praemetuens
               ,
               adhibet
               stimulos
               ,
               terrerque
               flagellis
               :
            
             
               Nec
               videt
               interea
               qui
               terminus
               esse
               malorum
            
             
               Possit
               ,
               nec
               qui
               sit
               poenarum
               denique
               finis
               .
            
             
               Atque
               eadem
               metuic
               magis
               haecne
               in
               morte
               gravescant
               .
               Lucret.
               3.
               
            
          
           
             
               Euvaglus
               saith
               ,
               That
               Constantine
               so
               honoured
               Sopater
               the
               Philosopher
               ,
               that
               he
               made
               him
               usually
               sit
               by
               him
               on
               the
               same
               bench
               .
            
             
               Sure
               the
               Philosophers
               were
               falsly
               reported
               to
               
                 Theoph.
                 Antioch
                 .
                 ad
                 Autol.
                 l.
                 2.
                 p.
                 137.
              
               when
               he
               saith
               that
               
                 Zeno
                 ,
                 Diogenes
              
               and
               Cleanthes's
               Books
               do
               teach
               to
               eat
               man's
               flesh
               ,
               and
               fathers
               to
               be
               rosted
               and
               eaten
               by
               the
               children
               ,
               and
               sacrificed
               by
               them
               ,
               &c.
               
               Belyirg
               one
               another
               hath
               been
               the
               Devil's
               means
               to
               destroy
               charity
               on
               earth
               .
            
          
           
             Sed
             nescio
             quomodo
             ,
             nil
             tam
             absurde
             dici
             potest
             quod
             non
             dicatur
             ab
             aliquo
             Philosophorum
             .
             
               Cic.
               Divinat
               .
               l.
            
             2.
             p.
             183.
             
          
           
             Sed
             haec
             cadem
             num
             censes
             apud
             cos
             iplos
             valere
             ,
             nisi
             
               admodum
               paucos
            
             à
             quibus
             inventa
             ,
             disputata
             ,
             conscripta
             sunt
             ?
             Quotus
             enim
             quisque
             Philosophorum
             invenitur
             ,
             qui
             sit
             ita
             moratus
             ,
             ita
             animo
             ac
             vitâ
             constitutus
             ut
             ratio
             postulat
             ?
             qui
             disciplinam
             suam
             non
             ostentationem
             scientiae
             ,
             sed
             legem
             vitae
             putet
             ?
             qui
             obtemperet
             ipse
             sibi
             ,
             &
             decretis
             suis
             pareat
             ?
             Videre
             licet
             alius
             tanta
             levitate
             &
             jactatione
             ,
             ut
             iis
             f●erit
             non
             didicisse
             necleus
             :
             alio●
             pecuniae
             cupdo●
             ,
             gloriae
             nonnul
             los
             ,
             multos
             lib
             dinum
             servos
             :
             ut
             cum
             corum
             vita
             mirabibiliter
             pugnet
             oratio
             :
             quod
             quidem
             mihi
             videtur
             turpissimum
             .
             Ut
             enim
             si
             Grammaticum
             se
             professus
             quispiam
             barbare
             loquatur
             ,
             aut
             si
             absurde
             canat
             is
             ,
             qui
             se
             haberi
             velit
             musicum
             ,
             hoc
             turpior
             sit
             ,
             quod
             in
             eo
             ipso
             peccet
             ,
             cujus
             profitetur
             scientiam
             :
             sic
             Philosophus
             in
             ratione
             vitae
             peccans
             ,
             hoc
             turpior
             est
             ,
             quod
             in
             officio
             ,
             cujus
             magister
             esse
             vult
             ,
             labitur
             ,
             artemque
             vitae
             professus
             ,
             delinquit
             in
             vitâ
             .
             
               Cic.
               Tusc
               .
               l.
            
             2.
             pag.
             252.
             
          
           
             In
             To
             4.
             
             Bib.
             Pat
             ▪
             extat
             liber
             Hieronymi
             à
             Sancta
             Fide
             ,
             ex
             Judaeo
             Christiani
             ,
             contra
             Judaeos
             &
             Talmud
             .
             qui
             ut
             dicit
             Approbatio
             5000
             Judaeos
             ad
             fidem
             convertit
             .
             pag
             742
             ,
             &c.
             
          
           
             De
             Mahumetis
             origine
             ,
             &c.
             vid.
             fragm
             .
             ex
             Anastas
             .
             Hist
             .
             Eccl.
             in
             B.P.
             Gr.
             Lat.
             To.
             2.
             pag.
             289
             ▪
             &c.
             
          
           
             Vid.
             Theodore
             Abucare
             Opuscul
             .
             Mahumetem
             non
             esse
             ex
             Deo.
             &c.
             Et
             Euthym●i
             Zigaben
             .
             Moamethica
             .
          
           
             What
             the
             Christian
             Religion
             is
             ,
             judge
             not
             by
             the
             intruded
             opinions
             of
             any
             Sect
             ,
             but
             by
             the
             ancient
             Creeds
             and
             Summaries
             ,
             which
             elsewhere
             I
             have
             recited
             out
             of
             Tertullian
             and
             other
             ancients
             ;
             and
             which
             you
             may
             finde
             recited
             or
             referr'd
             to
             in
             Usher
             and
             
               Vossius
               ,
               de
               Symb.
            
             
          
           
             
               See
               the
               description
               of
               the
               Christian
               Faith
               in
            
             Proclus
             ad
             Armenios
             de
             fide
             in
             Bib.
             Pal.
             Graecolat
             .
             To.
             1.
             pag.
             311.
             
          
           
             
               Also
               the
               Catechis
               .
               of
            
             Junilius
             Africanus
             ,
             de
             part
             .
             div
             .
             Legis
             .
          
           
             Et
             Hermenopul
             .
             de
             Fide
             Orthod
             .
          
           
             Leg
             Julian
             .
             Toletin
             .
             cont
             Judaeus
             .
             Et
             Rabbi
             Samuel
             .
             Marrochiani
             de
             adventu
             Messiae
             .
          
           
             Gen.
             1.
             
          
           
             *
             
               Caesarius
               Dialog
               .
               3.
               
               Q.
               122.
            
             thinketh
             that
             Adam
             was
             forty
             dayes
             in
             Paradise
             ,
             and
             that
             therefore
             Lent
             is
             kept
             ,
             to
             shew
             our
             hungring
             after
             Paradise
             .
             But
             that
             's
             a
             singular
             Fansie
             .
             And
             after
             he
             changed
             it
             upon
             some
             old
             mens
             tradition
             of
             a
             longer
             time
             .
          
           
             Gen.
             2.
             
             &
             3.
             
          
           
             Transtulit
             Deus
             hominem
             in
             Paradisum
             ,
             ei
             undique
             occasiones
             suggerens
             ut
             cresceret
             ,
             &
             perfectus
             redderetur
             ,
             &
             declaratus
             tandem
             Deus
             ,
             in
             astra
             ascenderet
             .
             Mediam
             etenim
             conditionem
             obtinuit
             homo
             ;
             nec
             totus
             mortalis
             ,
             nec
             totus
             immortalis
             existens
             ;
             verum
             utriusque
             extitit
             particeps
             .
             
               Theoph.
               Autio
               .
               ad
               Autol.
               l.
            
             1.
             p.
             129.
             
          
           
             Gen.
             3.15
             .
          
           
             Gen.
             4.
             
          
           
             Gen.
             5.
             
          
           
             Gen.
             6.
             
             &
             7.
             
          
           
             Gen.
             8
             ▪
             &
             9.
             
             &
             10.
             
             &
             11.
             
          
           
             Gen.
             12
             to
             the
             end
             of
             the
             Book
             .
          
           
             Exod
             per
             totum
             .
          
           
             Exod.
             &
             Numb
             .
          
           
             Josh
             .
             
               per
               tot
            
             .
             Judg.
             
          
           
             1
             Sam.
             
          
           
             1
             King.
             2
             King.
             &
             1
             Chron.
             &
             2
             Chron.
             
          
           
             Ezra
             &
             Nehem.
             
          
           
             Matth.
             1
             ,
             2
             ,
             &c.
             
             Luk.
             1
             ,
             2
             ;
             &c.
             
          
           
             Vid.
             Procli
             Homiliam
             de
             Nativ
             .
             Christi
             ,
             interpret
             .
             Peltano
             .
          
           
             Matth.
             4.
             
             Luk.
             4.
             
          
           
             Vid.
             Microlog
             .
             de
             Eccles
             .
             observ
             .
             cap.
             23.
             
          
           
             All
             this
             is
             written
             by
             the
             four
             Evangelists
             .
          
           
             Act.
             1.
             
          
           
             Act.
             2.
             
          
           
             Act.
             2
             ▪
             &
             3.
             
          
           
             Act.
             9.
             
          
           
             Act.
             per
             tot
             .
          
           
             1
             Cor.
             8.4
             ,
             6.
             
             Matth.
             28.19
             1
             Joh.
             5.7
             .
             1
             Tim.
             1.17
             .
             Ps
             .
             139.7
             ,
             8
             ,
             9.
             
             &
             147.5
             .
             Isa
             .
             40.17
             .
             1
             Tim.
             6.16
             .
             Mal.
             3.6
             .
             Jam.
             1.17
             .
             Neh.
             9.6
             .
             Rev.
             4.8
             .
             &
             15.3
             .
             Exod.
             34.6
             ,
             7.
             
             Ezek.
             18.4
             .
             Ps
             47.7
             .
             &
             119.68
             .
             &
             145.9
             .
          
           
             
               Prov.
               16.4
               .
               Gen.
               1.26
               .
               Deut.
               30.19
               .
               Col.
               3.10
               .
               Eccles
               .
               7.29
               .
               Psal
               .
               8.5
               ,
               6.
               
               Mar.
               12
               30
               ,
               33.
               
               Deut.
               6.5
               .
               &
               10.12
               .
               &
               1.32
               .
               Gen.
               2.16
               ,
               17.
               
               Rom.
               6.23
               .
            
             
               
                 See
                 an
                 Exposition
                 of
                 the
                 Creed
                 briefly
                 in
              
               Isidor
               .
               de
               Eccles
               .
               Offic.
               l.
               2.
               c.
               23.
               p.
               222.
               
            
             
               
                 Of
                 the
                 Original
                 of
                 the
                 Creed
                 ,
                 see
              
               Vossi●s
               de
               Symbol
               .
               and
               Parker
               de
               Descensu
               ad
               Inferos
               .
               
                 Of
                 the
                 several
                 Creeds
                 of
                 the
                 Eastern
                 and
                 Western
                 Churches
                 ,
                 see
              
               Usher
               ,
               de
               Symbolis
               .
            
          
           
             Gen.
             3.
             
             Joh.
             8.44
             .
             Rom.
             5.12.17
             ,
             18.
             
             Gen.
             3.16
             ,
             17.
             
             Rom.
             3.9
             ,
             19
             ,
             23.
             
             &
             6.23
             .
             Act.
             26.18
             .
             Eph.
             2.2
             .
             Heb.
             2.14
             Psal
             .
             51.5
             .
             Rom.
             5.12
             .
             Eph.
             2.2
             ,
             3
             ,
             5.
             
             Isa
             .
             48.4
             .
             Job
             14.4
             .
             &
             25.4
             .
             Gen.
             6.5
             .
             Hos
             .
             11.7
             .
             Rom.
             5.18
             ,
             19.
             
             Rom.
             5.6
             ,
             10.
             
             Act.
             4.12
             .
          
           
             Joh
             ▪
             3.16
             ,
             17.
             
             &
             4.42
             .
             1
             Joh.
             2.2
             .
             Rom.
             9.5
             .
             Joh.
             10.30
             .
             1
             Tim.
             2.5
             .
             Heb.
             2.14
             ,
             16.
             
             Luk.
             1.27
             ,
             31
             ,
             35.
             
             Mat.
             1.20
             ,
             21.
             
             Heb.
             4.15
             .
             Mat.
             4.
             
             Heb.
             7.26
             .
             Mat.
             3.15
             .
             Act.
             2.22
             .
             Heb.
             2.3
             ,
             4.
             
             Heb.
             9.26
             .
             &
             10.12
             .
             1
             Tim.
             2.6
             .
             Eph.
             2.16
             .
             1
             Cor.
             15.3
             ,
             4.
             
             Luk.
             23.43
             .
             Psal
             .
             16.10
             .
             1
             Pet.
             3.18
             ,
             19.
             2
             
             Tim.
             1.10
             .
             Heb.
             2.14
             .
             Act.
             ●2
             .
             24
             ,
             9.
             
             &
             3.21
             .
             Rom.
             9.5
             .
             Heb.
             7.24
             .
             Act
             2.36
             .
             &
             10.36
             .
             Heb.
             8.2
             .
             &
             10.21
             .
             Act.
             3.23
             .
             &
             5.31
             .
             Heb.
             7.25
             .
             Rom.
             8.34
             .
             Eph.
             4.8
             ,
             11
             ,
             12
             ,
             13.
             
             Rom.
             8.9
             ,
             1.
             
             Thess
             .
             5.12
             .
          
           
             Heb.
             9.15
             .
             Joh
             1.12
             .
             &
             3.16
             .
             Act.
             26.18
             .
             Gal.
             5.6
             .
             Act.
             11.13
             .
             &
             3.19
             .
             &
             20.21
             .
             Rom.
             8.1.13
             .
             Mar.
             4.12
             .
             Rom.
             8
             16
             ,
             17.
             
             Gal.
             4.6
             .
             Joh.
             3.6
             .
             1
             Cor.
             6.17
             .
             Rom.
             8.9
             .
             Eph.
             2.18.22
             Rev.
             2.
             
             &
             3.
             
             Col.
             1.22
             ,
             23.
             
             Heb.
             4.1
             .
             Mar.
             16.16
             .
             Joh.
             3.3
             ,
             5.36
             .
             Heb.
             12.14
             .
             2
             Thess
             .
             1.8.9
             .
             &
             2.12
             .
             Luk.
             13.3
             .
             Mat.
             28.19
             .
             Mar.
             16.15
             ,
             16.
             2
             
             Cor.
             5.19
             .
             Joh.
             6.37
             .
             &
             10
             28
             ,
             29.
             
             Joh.
             14.26
             .
             &
             15.26
             .
             1
             Pet.
             1.10
             ,
             11
             ,
             12.
             2
             
             Pet.
             1.21
             .
             2
             Tim.
             3.16
             .
             Joh.
             16.13
             .
             Eph.
             3.3
             ,
             5.
             
             &
             2.20
             .
             Isa
             .
             8.20
             .
             Rev.
             22.18
             ,
             19.
             1
             
             Tim.
             6.14
             .
             Luk.
             16.29
             ,
             31.
             
             Act.
             2.22
             .
             &
             5.32
             .
             &
             19.11
             ,
             19.
             
             Heb.
             2.3
             ,
             4.
             
             Gal.
             3.1
             ,
             2
             ,
             3.
             
             Joh.
             14.12
             .
             &
             3.2
             .
             1
             Cor.
             14.
             
             Act.
             26.17
             ,
             18.
             
             Rom.
             8.9
             ,
             10
             ,
             11.
             
             Act.
             16.14
             .
             Joh.
             6.44
             .
             Ezek.
             36.26
             .
             Gal.
             5.22
             .
             Col.
             2.19
             .
             Eph.
             5.30
             ,
             31
             ,
             32.
             
             &
             3.17
             .
             1
             Cor.
             12.12
             ,
             13
             ,
             27.
             
             Rom.
             3.24
             .
             &
             4.24
             .
             Joh.
             1.12
             .
             Tit.
             2.14
             .
             Rom.
             5.5
             .
             Mat.
             10.37
             .
             1
             Cor.
             6
             11.
             
             Luk.
             1.75
             .
             1
             Joh.
             3.14
             .
             1
             Pet.
             1.22
             .
             Act.
             24.2
             .
             Gal.
             5.17
             ,
             24.
             1
             
             Joh.
             2.15
             .
             1
             Cor.
             1.7
             .
             2
             Pet.
             3.11
             ,
             12.
             
             Tit.
             1.2
             .
             &
             3.7
             .
             Luk.
             23.43
             .
             &
             16.22
             .
             2
             Cor.
             5.1
             ,
             8.
             
             Phil.
             1.23
             .
             2
             Pet.
             3.19
             .
             Luk.
             16.28
             .
             Act.
             1.11
             .
          
           
             1
             Cor.
             15.
             
             Joh.
             5.
             
             ●2
             ,
             29.
             
             Mat.
             25.
             2
             
             Cor.
             5.10
             .
             Mat.
             25.
             
             &
             13.41
             ,
             42
             ,
             43.
             2
             
             Tim.
             4.8
             ,
             18.
             2
             
             Thess
             .
             1.8
             ,
             9
             ,
             10.
             
             &
             2.12
             .
             Joh.
             17.24
             .
          
           
             Luk.
             15.21
             .
             Act.
             2.37
             .
             &
             3.19
             .
             Rom.
             8.13
             .
             Luk.
             14.33
             .
             1
             Thess
             .
             1.9
             .
             Exod.
             20.3
             .
             Deut.
             26.17
             .
             Josh
             .
             24.16
             ,
             26.
             2
             
             Cor.
             8.5
             .
             Joh.
             17.3
             .
             1
             Cor.
             8.6
             .
             2
             Cor.
             6.17
             ,
             18.
             1
             
             Joh.
             1
             3.
             
             Eph.
             4.5
             ,
             6.
             
             Joh.
             14.6
             .
             Luk.
             5.14
             .
             &
             14.26
             .
             Act.
             9.6
             .
             Rom.
             6.13
             ,
             16.
             
             Luk.
             19.27
             .
             Joh.
             3.10
             .
             Mat.
             28.19
             .
             Eph.
             2.18
             ,
             22.
             
             &
             1.13
             ,
             14
             ,
             18.
             
             Rom.
             8.9
             ,
             13
             ,
             16
             ,
             26.
             1
             
             Cor.
             2.10
             .
             Eph
             ▪
             2.18.22
             .
             &
             3.5
             ,
             16.
             2
             
             Cor.
             1.22
             .
             &
             5.5
             .
             Isa
             .
             44.3
             ,
             4
             ,
             5.
             
             Rom.
             15.6
             .
             
               See
               the
               Lords
               Prayer
            
             .
          
           
             
               
                 The
                 Ten
                 Commandments
              
               .
            
             
               Jud.
               21.
               
               Gal.
               5.22
               .
               Luk.
               10.27
               .
               1
               Tim.
               4.7
               .
               Isa
               .
               64.7
               .
               Act.
               24.16
               .
               Col.
               3.5
               .
               Rom.
               8.13
               .
               Heb.
               3.11
               ,
               13.
               
               Mat.
               15.18
               ,
               19.
               
               Luk.
               12.15
               .
               Rom.
               13.13
               ,
               14.
               1
               
               Cor.
               3.18
               .
               2
               Pet.
               1.10
               .
               2
               Cor.
               13.5
               .
               Gal.
               6.3
               ▪
               4.
               
               Psal
               .
               4.4
               .
               &
               104.34
               .
               &
               1.2
               .
               &
               119.97
               ,
               99.
               
               Gen.
               24.63
               .
               Eph.
               3.18
               ,
               19.
               
               Psal
               .
               90.12
               .
               Luk.
               12.36
               .
               2
               Pet.
               3.11.12
               .
               Luk.
               21.36
               .
               Psal
               .
               141.3
               .
               1
               Cor.
               10.12
               .
               Psal
               .
               39.1
               .
               Prov.
               4.23
               .
               Eph.
               6.10
               ,
               19.
               1
               
               Pet.
               5.9
               .
               Jam.
               4.7
               .
               Psal
               .
               34.1
               .
               &
               145.2
               .
               1
               Thess
               .
               3.17
               .
               Phil.
               4.6
               .
            
             
               Joh.
               4.23
               ,
               24.
               
               Mat.
               15.9
               .
               Isa
               .
               1.13
               .
               Deut.
               6.13
               .
               &
               10.20
               .
               Jer.
               4.2
               .
               &
               12.16
               .
               Jam.
               5.12
               .
               Act.
               2.42
               .
               &
               6.2
               .
               &
               20
               7.28.30
               ,
               31
               ,
               36.
               1
               
               Cor.
               14.16
               ,
               26.
               
               Jam.
               5.14
               .
               Phil.
               1.4
               .
               1
               Cor.
               11.24
               .
               &
               10.16
               .
               Heb.
               7.7
               .
               Rev.
               1.10
               .
               Act.
               20.7
               .
               1
               Cor.
               16.2
               .
            
             
               Eph.
               6.4
               ,
               9.
               
               Deut.
               6.11
               ,
               12.
               
               Dan.
               6.10
               .
               Act.
               10.30
               .
               Psal
               .
               101.
               1
               
               Sam.
               2.23
               ,
               29.
               
               Gen.
               18.19
               .
               Josh
               .
               24.15
               .
               Col.
               3.20
               ,
               22.
               
               Deut.
               21.18
               .
            
          
           
             Math.
             5.21
             ,
             22
             ,
             23
             ,
             25
             ,
             38
             ,
             39.
             
          
           
             Mat.
             5.27
             ,
             28
             ,
             29
             ,
             30.
             
          
           
             1
             Thess
             .
             4.6
             .
             Eph.
             4.28
             .
          
           
             Prov.
             19.5
             ,
             9.
             
             &
             21.28
             .
             Rom.
             13.9
             .
             Rev.
             16.19
             .
             &
             24.17
             .
             Prov.
             17.23
             .
             &
             31.5
             .
             Col.
             3.9
             .
             Prov.
             12.22
             .
             &
             6.17
             .
             &
             13.5
             .
          
           
             
               Ro.
               7.7
               .
               &
               13.4
               .
               Mat.
               19.19
               &
               22.36
               .
               Luk.
               14.22
               ,
               23.
               
               Jam.
               2.8
               .
               &
               3.13
               .
               1
               Cor
               13.
               
               Mat.
               7.12
               .
               Eph
               4
               32.
               
               Col.
               3.13
               .
            
             
               1
               Joh.
               4.16
               .
               Rom.
               13.9
               .
               1
               Thess
               4
               9.
               1
               
               Pet.
               1.22
               .
               &
               3
               8.
               
               &
               2.17
               .
               Gal.
               6.10
               .
               Eph.
               2
               10.
               
               Tit.
               2.14
               .
            
          
           
             *
             
               Hades
               ,
               
                 of
                 which
                 read
                 Bp.
              
               Usher
               
                 in
                 his
                 Answer
                 to
                 the
                 Jesuits
                 Challenge
                 .
              
            
             
               De
               totis
               Scripturis
               ,
               haec
               breviatim
               collecta
               sunt
               ab
               Apostolis
               ,
               ut
               quia
               plures
               credentium
               literas
               nesciunt
               ,
               vel
               qui
               sciunt
               prae
               occupationibus
               seculi
               Scripturas
               lege●e
               non
               possunt
               ,
               haec
               corde
               retinentes
               habeant
               sibi
               sufficientem
               scientiam
               salutarem
               .
               
                 Isidor
                 .
                 de
                 Eccl.
                 Offic.
                 l.
              
               2.
               c.
               22.
               
                 pag.
                 (
                 in
                 Bibl.
                 Patr.
              
               )
               222.
               
            
          
           
             Exod.
             20.
             
             Deut.
             5.
             
          
           
             *
             De
             die
             septimo
             qui
             inter
             
               omnes
               mortales
            
             celebris
             est
             ,
             magna
             apud
             plerosque
             ignorantia
             est
             .
             Hic
             enim
             dies
             qui
             ab
             Hebraeis
             Sabbatum
             vocatur
             ,
             Graecè
             siquis
             interpretetur
             ,
             Septimana
             ,
             dicitur
             .
             Hoc
             nomine
             
               mortales
               omnes
            
             diem
             istum
             appellant
             ;
             at
             nominis
             causam
             nesciunt
             plerique
             
               Theophil
               .
               Antioch
               .
               ad
               Autol
               .
               li.
            
             1.
             
               p.
               (
               mihi
            
             )
             121.
             
               in
               B.P.
               Gr.
               L.T.
            
             1.
             
          
           
             
               Matth.
               28.19
               .
               Rom.
               8.1
               .
               &
               6
               4
               1
               Pet.
               3.21
               ,
               22.
               
               Heb.
               6.2
               .
               Act.
               2.38
               ,
               41.
               
               Tit.
               3.5
               .
               1
               Cor.
               11.
               
            
             
               De
               modo
               Baptizandi
               antiquo
               vide
               Walafridum
               Strabon
               .
               de
               rebus
               Eccles
               .
               cap.
               26.
               
                 p.
                 (
                 Bibl.
                 Pat.
              
               )
               691.
               
               
                 Et
                 Ivon
                 .
                 Carnol
                 .
                 serm
                 .
                 de
                 sacram
                 .
                 Neophytorum
                 ,
                 p.
              
               767
               ,
               768
               ,
               &c.
               
            
          
           
             Joh.
             13.15
             .
             1
             Pet.
             2.21
             .
          
           
             Joh.
             3
             :
             5
             ,
             6.
             
             &
             7.38
             ,
             39.
             
             Gal.
             4.6
             .
             &
             5.18
             ,
             25.
             
             Rom.
             8.9
             ,
             13.
             2
             
             Cor.
             3.3
             .
             1
             Cor.
             6.11
             .
             &
             2.10
             ,
             11.
             
             Jer.
             31.33
             .
             Psal
             .
             1.2
             .
             2
             Pet.
             1.4
             .
             1
             Joh.
             4.7
             .
             &
             5.4
             ,
             18.
             
          
           
             Nihil
             est
             ad
             defendendum
             Puritate
             tutius
             :
             nihil
             ad
             dicendum
             Veritate
             facilius
             .
             
               inq
               .
               Ambros
            
             .
          
           
             
               Nulla
               major
               ad
               amorem
               invitatio
               quam
               praevenire
               amantem
               :
               &
               nimis
               durus
               est
               animus
               ,
               qui
               ,
               si
               delectionem
               nolebat
               impendere
               ,
               nolit
               rependere
               .
               
                 August
                 .
                 de
                 Catech.
                 rud
              
               .
            
             
               In
               eo
               quod
               amatur
               ,
               aut
               non
               laboratur
               ,
               aut
               labor
               amatur
               .
               
                 August
                 .
                 de
                 san
                 .
                 Vid.
                 
              
            
             
               Ad
               Divos
               adeunto
               castè
               :
               pietatem
               adhibento
               ,
               opes
               amovento
               :
               qui
               secus
               faxit
               ,
               Deus
               ipse
               vindex
               erit
               .
               Leges
               
                 Rom.
                 in
                 Cic.
                 de
                 Leg.
              
               2.
               p.
               237.
               
               Significat
               probitatem
               Deo
               gratam
               esse
               ,
               sumptum
               esse
               removendum
               .
               
                 Ib
                 p.
              
               239.
               
            
          
           
             
               Christianus
               nemo
               recte
               dicitur
               ,
               nisi
               qui
               Christo
               moribus
               ,
               prout
               valet
               ,
               coequatur
               .
               Maxim.
               
            
             
               Christiani
               nomen
               frustra
               sortitur
               ,
               qui
               Christum
               minime
               imitatur
               :
               Quid
               enim
               tibi
               prodest
               vocari
               quod
               non
               es
               ,
               &
               nomen
               usurpare
               alienum
               ?
               sed
               si
               Christianum
               te
               esse
               delectat
               ,
               quae
               Christian
               tatis
               sunt
               gere
               ,
               &
               merito
               tibi
               Christiani
               nomen
               assume
               .
               
                 August
                 .
                 de
                 vita
                 Christiani
              
               .
            
             
               Ille
               vere
               Christianus
               est
               ,
               qui
               omnibus
               misericordiam
               facit
               ,
               qui
               nullâ
               omnino
               movetur
               injuriâ
               ;
               qui
               alienum
               dolorem
               tanquam
               propium
               sentit
               ;
               cujus
               mensam
               pauper
               non
               ignorat
               ;
               qui
               coram
               hominibus
               inglorius
               habetur
               ,
               ut
               coram
               Deo
               &
               Angeli
               glorietur
               :
               qui
               terrena
               contemnit
               ,
               ut
               possit
               habere
               coelestia
               ;
               qui
               opprimi
               pauperem
               se
               praesente
               non
               patitur
               ,
               qui
               miseris
               subvenit
               ,
               &c.
               
                 August
                 .
                 de
                 vita
                 Christ
              
               .
            
          
           
             
               Omnis
               creatura
               cum
               bona
               sit
               ,
               &
               bene
               potest
               amari
               ,
               &
               male
               :
               Benè
               scilicet
               ordine
               constituto
               ;
               male
               ordine
               perturbato
               .
               
                 August
                 de
                 Civet
                 .
                 Dei.
              
               
            
             
               Omnium
               malorum
               affectuum
               principium
               est
               Philautia
               ;
               finis
               autem
               superbia
               :
               Philautia
               ,
               amor
               est
               .
               quo
               corpus
               complectimur
               ,
               rationi
               non
               consentaneus
               .
               Hanc
               qui
               amp
               taver●t
               ,
               ead●m
               opera
               ,
               omnes
               affectus
               ex
               ea
               oriente
               ,
               abscidit
               
                 Maxim.
                 de
                 Charitat
              
               .
            
          
           
             Sic
             intelligimus
             Deum
             ,
             si
             possumus
             ,
             quantum
             possumus
             ;
             sine
             qualitate
             bonum
             ,
             sine
             quantitate
             magnum
             ,
             sine
             indigentia
             Creatorem
             ,
             sine
             situ
             praesentem
             ,
             sine
             habitu
             omnia
             continentem
             ,
             sine
             loco
             ubique
             torum
             ,
             sine
             tempo●e
             sempiternum
             ,
             sine
             ulla
             sui
             mutatione
             ,
             mutabilia
             omnia
             facientem
             ,
             nihilque
             patientem
             .
             Quisquis
             Deum
             ita
             cogitat
             ,
             etsi
             nondum
             potest
             invenire
             quid
             sit
             ,
             piè
             tamen
             cavet
             ,
             quantum
             potest
             ,
             al
             quid
             de
             eo
             sentire
             quod
             non
             sit
             .
             
               Aug.
               de
               Trinit
               .
               l.
            
             5.
             c.
             1.
             
          
           
             
               Rom.
               13.9
               .
               1
               Tim.
               1.14
               .
               1
               Thess
               .
               4.9
               .
               1
               Tim.
               1.5
               ,
               6.
               1
               
               Joh.
               4.7
               ,
               8.
               
               &
               2.11
               ,
               14
               ,
               23.
               
            
             
               Sine
               charitate
               quomodo
               quis
               veram
               contritionem
               habere
               poterit
               ,
               quomodo
               ergo
               peccatorum
               remissionem
               .
               Aug.
               
            
             
               Deus
               ,
               quia
               hominem
               nudum
               fragilemque
               formavit
               ,
               dedit
               ei
               praeter
               caetera
               hunc
               pietatis
               affectum
               ,
               ut
               homo
               hominem
               tucatur
               ,
               diligat
               ,
               foveat
               ,
               contraque
               omnia
               pericula
               &
               accipiat
               &
               praestet
               auxilium
               .
               Summum
               igitur
               inter
               se
               hominum
               vinculum
               est
               humanitas
               ;
               quod
               qui
               disruperit
               ,
               nefarius
               &
               parricida
               existimandus
               est
               .
               
                 Lactant
                 .
                 Inst
                 .
                 l.
              
               6.
               c.
               10.
               
            
          
           
             
               Tale
               bonum
               est
               bonum
               pacis
               ,
               ut
               in
               rebus
               creatis
               nil
               gratiosius
               soleat
               audiri
               ,
               nil
               delectabilius
               concupisci
               ,
               &
               nil
               utilius
               possideri
               :
               Spiritus
               enim
               humanus
               ,
               nunquam
               vivificat
               membra
               nisi
               suerint
               unita
               ;
               sic
               spiritus
               sanctus
               nunquam
               vivificat
               ecclesiae
               membra
               ,
               nisi
               fuerint
               in
               pace
               unita
               .
               
                 Aug.
                 de
                 civ
                 .
                 Dei.
              
               
            
             
               Pax
               vera
               est
               concordiam
               habere
               cum
               moribus
               probis
               ,
               &
               litigare
               cum
               vitiis
               .
               Cassian
               .
            
             
               Nec
               inveniri
               potest
               forma
               expressior
               conversationis
               angelicae
               ,
               quàm
               unitas
               socialis
               .
               
                 Idem
                 .
                 in
                 Psalm
              
               .
            
          
           
             Ordo
             in
             ecclesia
             ita
             statuit
             ,
             ut
             alii
             sint
             oves
             ,
             alii
             vero
             pastores
             :
             ita
             ut
             hi
             imperent
             ,
             illi
             vero
             obediant
             :
             sitque
             hoc
             tanquam
             caput
             ,
             illud
             pedes
             ,
             illud
             manus
             ,
             hoc
             oculi
             ,
             illud
             vero
             aliud
             corporis
             membrum
             ,
             quo
             omnia
             rectè
             inter
             se
             conveniant
             ,
             commodumque
             tam
             ad
             praefectos
             ,
             quam
             ad
             subditos
             redunder
             .
             
               Nazianz.
               Orde
               Modest
               .
               in
               Disput
               .
            
          
           
             Simula
             aequitas
             est
             duplex
             iniquitas
             .
             
               Aug.
               in
               Psal
            
             .
             23.
             
          
           
             Duas
             Civitates
             duo
             facient
             Amores
             :
             Jerusalem
             ,
             facit
             amor
             Dei
             :
             Babylonem
             facit
             amor
             seculi
             :
             Interroget
             igitur
             unusquisque
             se
             quid
             amet
             ,
             &
             inveniet
             unde
             sit
             Civis
             .
             
               August
               .
               in
               Psal
            
             .
             64.
             
          
           
             Multo
             facilius
             invenit
             Syderum
             conditorem
             humilis
             pietas
             ,
             quàm
             syderum
             ordinem
             superba
             curiositas
             .
             
               August
               .
               de
               Eclips
            
             .
          
           
             
               Doctrina
               Spiritus
               non
               curiostatem
               acuit
               ,
               sed
               charitatem
               accendit
               .
               
                 Bern.
                 in
                 Can●
              
               .
            
             
               O
               beata
               regio
               deliciarum
               !
               ad
               quam
               suspiro
               de
               valle
               lachrymarum
               ;
               ubi
               sapientia
               sine
               ignorantia
               ,
               ubi
               memoria
               sine
               oblivione
               ,
               intellectus
               sine
               errore
               ,
               ratio
               sine
               obscuritate
               fulgeb
               .
               t.
               Bernard
               .
            
          
           
             Illud
             est
             verum
             ac
             summum
             gaudium
             ,
             quod
             non
             de
             creatura
             ,
             sed
             de
             creatore
             concipitur
             ;
             quod
             cum
             acceperis
             ,
             nemo
             tollet
             a
             te
             ;
             cui
             ali●nde
             comparata
             omnis
             jucunditas
             moeror
             est
             ;
             omnis
             suavitas
             dolor
             est
             ;
             omne
             dulce
             amarum
             est
             ;
             omne
             quod
             delectare
             potest
             molestum
             est
             .
             Bernard
             .
          
           
             Nihil
             prodigae
             satis
             est
             voluptati
             :
             semper
             famem
             patitur
             sui
             quae
             alimentis
             perpetuis
             nescit
             impleri
             .
             
               Ambros
               .
               in
            
             .
             Luk.
             6.
             
          
           
             Delectatio
             ●rdit
             &
             praeteriit
             ,
             vulneravit
             &
             transiit
             ,
             mise●um
             fecit
             &
             abiit
             ,
             infoelicem
             reddidit
             ,
             &
             reliquit
             ,
             Ambros
             .
          
           
             Qui
             pro
             modica
             delecta●ione
             dat
             illud
             ,
             pro
             quo
             Christus
             ●e
             tradidit
             ,
             stultum
             Christum
             reputat
             mercatorem
             .
             August
             .
          
           
             Centum
             decies
             centum
             annos
             demus
             deliciis
             ?
             Quaenam
             erit
             ex
             his
             ad
             aeternitatem
             compensatio
             ?
             
               Chrysost
               .
               de
               ●epar
               ●aps
            
             .
          
           
             Ipse
             est
             Christianus
             qui
             &
             in
             domo
             sua
             peregrinum
             se
             esse
             cognoscit
             .
             Patria
             nostra
             sursum
             est
             :
             ibi
             hospites
             non
             erimus
             .
             
               August
               .
               in
               Psal
            
             .
             32.
             
          
           
             Delicatus
             es
             miles
             ,
             si
             putas
             sine
             pugna
             te
             posse
             v●ncere
             :
             fortiter
             dimica
             ,
             atrociter
             in
             praelio
             ●oncerta
             ,
             considera
             pactum
             ,
             conditionem
             quam
             accessisti
             ,
             militium
             c●i
             nomen
             dedisti
             :
             Ita
             enim
             quos
             miraris
             omnes
             pugnaverunt
             ,
             vicerunt
             ,
             triumpharunt
             .
             Chrysost
             .
          
           
             Beati
             ,
             qui
             habitant
             ibi
             ,
             laudabunt
             Deum
             in
             secula
             seculorum
             ,
             Amen
             .
             Regnum
             Dei
             conceditur
             in
             praedestinatione
             ,
             promittitur
             in
             vocatione
             ,
             ostenditur
             in
             justificatione
             ,
             percipitur
             in
             glorificatione
             .
             Bernard
             .
          
           
             Illae
             honestae
             esse
             voluptates
             putandae
             sunt
             ,
             quae
             non
             sunt
             implicatae
             dolori
             ,
             nec
             poenitendi
             causam
             afferunt
             ,
             nec
             alio
             ullo
             detrimento
             afficiunt
             eos
             qui
             perfruuntur
             nec
             ultra
             modum
             progrediuntur
             ,
             nec
             nos
             multum
             a
             gravioribus
             negotiis
             abstrahunt
             ,
             aut
             sibi
             servire
             cogunt
             .
             Proprie
             voluptates
             sunt
             quae
             insunt
             ,
             aut
             annexae
             sunt
             cognitioni
             divini
             numinis
             ,
             &
             scientiis
             ,
             &
             virtutibus
             .
             
               Nemesius
               de
               Nat.
               Hom.
               cap.
            
             18.
             
               de
               Volupt
            
             .
          
           
             
               
                 How
                 excellently
                 doth
              
               Seneca
               
                 speak
                 against
                 a
                 vain
                 curiosity
                 of
                 speech
                 in
                 divers
                 of
                 his
                 Epistles
                 ,
                 and
                 with
                 what
                 contempt
                 and
                 vehement
                 indignation
                 ?
              
            
             
               
                 This
                 also
                 is
                 to
                 be
                 applied
                 to
                 the
                 spirituality
                 and
                 plainness
                 of
                 the
                 Christian
                 way
                 of
                 Worship
                 .
              
            
             
               In
               exordio
               nascentis
               Ecclesiae
               non
               eo
               quo
               nunc
               modo
               vel
               ordine
               sacra
               celebrabantur
               Missarum
               solemnia
               teste
               Gregorio
               ,
               &c.
               Et
               fortasse
               primis
               temporibus
               solius
               Pauli
               Epistolae
               legebantur
               ,
               postmodum
               intermixtae
               aliae
               lectiones
               sunt
               ,
               &c.
               
                 Berno
                 Ab.
                 Augiens
                 .
                 de
                 quibusdam
                 ad
                 Messam
                 pertin
                 .
                 c.
              
               1.
               p
               698.
               
               
                 Bibl.
                 Patr.
              
               
            
             
               Orationes
               autem
               quas
               collectas
               dicimus
               ,
               à
               diversis
               auctoribas
               compositae
               creduntur
               ,
               à
               Gelasio
               praesule
               Romano
               ,
               &
               beato
               Gregorio
               Papa
               .
               
                 Idem
                 ibid.
              
               Lege
               &
               
                 Microlog
                 .
                 Eccles
                 .
                 observat
                 .
                 cap.
              
               12.
               
               &
               13.
               
               &
               
                 Hugo
                 à
                 S.
                 Victore
                 de
                 offic
                 .
                 In
                 Romana
                 Ecclesia
                 Eccles
                 .
                 l.
              
               2.
               c.
               16.
               
                 una
                 tantum
                 dicitur
                 collecta
                 ,
                 nisi
                 ,
                 &c.
                 
              
            
          
           
             Deus
             est
             Principium
             Effectivum
             in
             Creatione
             ,
             Refectivum
             in
             Redemptione
             ,
             Perfectivum
             in
             sanctificatione
             .
             
               Joh.
               à
               Combis
               Comp.
               Theolog.
               l.
            
             4.
             c.
             1.
             
          
           
             Read
             
               chap.
               16.
            
             with
             the
             citations
             .
          
           
             Nam
             vitiis
             nemo
             sine
             nascitur
             ,
             optimus
             ille
             Qui
             minimis
             urgetur
             .
             
               Ho
               al.
            
             
          
           
             The
             badness
             of
             the
             world
             occasioned
             the
             Manichees
             to
             think
             ,
             that
             God
             made
             it
             not
             ;
             and
             Arnobius
             with
             them
             to
             run
             into
             that
             errour
             ,
             to
             hold
             ,
             that
             God
             made
             not
             man
             ,
             which
             he
             so
             vehemently
             defendeth
             ,
             
               lib
               2.
               advers
               .
               gentes
            
             :
             yet
             professing
             ,
             that
             he
             who
             made
             us
             ,
             and
             whence
             evil
             cometh
             ,
             is
             a
             thing
             to
             us
             unknown
             .
          
           
             Unicuique
             dedit
             vitium
             natura
             creato
             .
             Propert.
             
          
           
             
               Sed
               quia
               caecus
               inest
               vitiis
               amor
               ,
               o●ne
               futurum
               ,
            
             
               Despicitur
               ,
               suadent
               brevem
               praesentia
               fructum
            
             
               Et
               ruit
               in
               vetit●m
               damni
               secura
               libico
               .
               Claud.
               2.
               
               Eur.
               
            
          
           
             
               Egregium
               sanctumque
               virum
               si
               cerno
               ,
               b●membri
            
             
               Hoc
               monstrum
               puero
               ,
               vel
               miranti
               sub
               aratro
            
             
               Piscibus
               inventis
               ,
               &
               foetae
               comparo
               mulae
               .
               
                 Juven
                 .
                 Sat.
              
               13.
               
            
          
           
             He
             that
             will
             peruse
             that
             notable
             description
             of
             the
             state
             of
             mortals
             ,
             and
             of
             souls
             in
             flesh
             ,
             which
             Arnobius
             hath
             ,
             
               adv
               .
               Gentes
               ,
               lib.
               2.
               p.
               18
               ,
               19.
               
               Annot.
               Bib.
               Pat.
            
             (
             too
             long
             to
             be
             transcribed
             )
             shall
             see
             the
             vanity
             and
             shame
             of
             this
             corrupted
             world
             expressed
             to
             the
             life
             .
          
           
             Nostri
             tantum
             qui
             Christiani
             vocamur
             nulla
             vobis
             cura
             est
             ;
             finitis
             enim
             nos
             qui
             nihil
             mali
             patramus
             ,
             immo
             omnium
             piissimè
             justissimeque
             cum
             erga
             Deum
             tum
             imperium
             vestrum
             nos
             gerimus
             ,
             exagitari
             ,
             rapi
             ,
             fugari
             ,
             nomen
             duntaxat
             nostrum
             plerisque
             impugnantibus
             .
             
               Athenagor
               .
               Apolog
               .
               p.
            
             1.
             
          
           
             O
             ingratum
             &
             impium
             seculum
             !
             O
             in
             privatam
             perniciem
             incredibili
             pectoris
             obstinatione
             pronum
             !
             s●aliquis
             a●
             vos
             medicus
             ex
             summotis
             venisset
             ,
             &
             incognitis
             regionibus
             ,
             medicamen
             pollicens
             —
             certatim
             blanditiis
             ,
             &c.
             
             Quaenam
             est
             haec
             foritas
             ,
             quae
             libido
             tam
             ca●nifex
             ,
             inexpiabile
             bellum
             indicere
             nihil
             de
             te
             merito
             ?
             Dilacerare
             si
             detur
             velle
             eum
             per
             viscera
             ,
             qui
             non
             modo
             nullum
             intulerit
             malum
             nulli
             ,
             sed
             benignus
             hostibus
             ,
             &c.
             
               Arnob.
               l.
            
             1.
             
               in
               fine
            
             .
          
           
             Prosperum
             ac
             faelix
             scelus
             virtus
             vocatur
             .
             Quis
             nomen
             unquam
             sceleris
             errori
             dedit
             ?
             saepe
             error
             ingens
             sceleris
             obtinuit
             locum
             .
             
               Sen.
               Herc.
               fur
            
             .
          
           
             
               Anaxarchum
               ,
               Democritium
            
             à
             Cyprio
             tyranno
             excarnificatum
             accepimus
             :
             Zenonem
             Eleatem
             in
             tormentis
             necatum
             :
             Quid
             dicam
             de
             Socrate
             ,
             cujus
             morti
             illachrymari
             soleo
             Platonem
             logens
             .
             
               Many
               more
               such
               instances
               hath
            
             Cotta
             in
             Cicero
             ,
             de
             Nat.
             Deor.
             l.
             3.
             p.
             107
             ,
             108.
             
          
           
             
               
                 Primusque
                 de
                 vitae
                 ratione
                 disseruit
              
               Socrates
               ,
               
                 primusque
                 Philosophorum
                 damnatus
                 moritur
              
               .
               Laert.
               in
               Socrat
               .
               pag.
               92.
               
            
             
               Campanella
               telleth
               us
               himself
               of
               his
               30
               years
               cruel
               persecution
               ,
               and
               torments
               in
               the
               Inquisition
               .
            
          
           
             *
             Hist
             .
             part
             .
             1.
             l.
             4.
             c.
             3.
             sect
             .
             6.
             
          
           
             Judices
             non
             tam
             quid
             commiserit
             reus
             aliquis
             nostrum
             ●inquirunt
             ,
             quàm
             ipsi
             nomini
             tanquam
             certo
             sceleri
             illudunt
             .
             
               Athenago●
               .
               ub●
               supr
            
             .
          
           
             Vitia
             de
             mercede
             sollicitant
             :
             Avaritia
             pecuniam
             promittit
             :
             Luxuria
             multas
             ac
             varias
             voluptates
             :
             Ambitio
             purpuram
             &
             plausum
             ;
             &
             ex
             hoc
             potentiam
             &
             quicquid
             potentia
             ponit
             .
             
               Senec.
               Ep.
            
             59.
             
          
           
             In
             vitia
             alter
             alterum
             trudimus
             .
             Quomodo
             ad
             salutem
             revocari
             potest
             ,
             quem
             populus
             impellit
             ,
             &
             nullus
             retrahit
             ?
             
               Senec
               .
               Ep.
            
             29.
             
          
           
             
               When
               just
               Aristides
               was
               made
               Treasurer
               at
               Athens
               ,
               though
               he
               most
               uprightly
               discharged
               his
               Office
               ,
               ●hemistocles
               accused
               him
               ,
               and
               got
               him
               condemned
               as
               for
               Bribery
               :
               But
               by
               the
               favour
               of
               some
               of
               the
               greatest
               he
               was
               delivered
               ,
               and
               restored
               to
               his
               Office
               for
               another
               year
               :
               The
               next
               year
               he
               did
               by
               connivence
               gratifie
               all
               the
               Pillagers
               of
               the
               Common-wealth
               that
               would
               grow
               rich
               by
               the
               common
               loss
               :
               And
               at
               the
               years
               end
               they
               offered
               him
               the
               Office
               again
               with
               great
               honour
               .
               But
               he
               refused
               it
               ,
               and
               said
               ,
               that
               their
               honour
               was
               a
               greater
               disgrace
               than
               their
               condemnation
               :
               For
               when
               he
               did
               well
               they
               condemned
               him
               ,
               and
               when
               he
               gave
               way
               to
               the
               unjust
               ,
               they
               honoured
               him
               .
               Plutar.
               
            
             
               When
               he
               was
               to
               be
               condemned
               by
               the
               popular
               Vote
               ,
               one
               came
               to
               him
               in
               the
               croud
               ,
               that
               could
               not
               write
               ,
               and
               not
               knowing
               who
               he
               was
               ,
               desired
               him
               to
               write
               his
               name
               to
               Aristides
               condemnation
               ;
               for
               he
               was
               resolved
               to
               give
               his
               voice
               against
               him
               ,
               because
               he
               was
               called
               A
               Righteous
               Man
               :
               Aristides
               did
               as
               he
               desired
               ,
               and
               wrote
               his
               name
               without
               discovering
               himself
               to
               him
               .
            
          
           
             Saith
             Cicero
             (
             
               laughing
               at
            
             Epicurus
             )
             Ego
             summum
             dolorem
             (
             summum
             dico
             ,
             etiamsi
             decem
             atomis
             est
             major
             alius
             )
             non
             continuo
             dico
             esse
             brevem
             :
             multosque
             possem
             bonos
             viros
             nominare
             qui
             complures
             annos
             doloribus
             podagrae
             cruci●ntur
             maximis
             :
             
               Tuscul
               .
               l.
            
             2.
             p.
             263.
             
          
           
             
               If
               any
               say
               ,
               that
               still
            
             Perfect
             Obedience
             is
             possible
             ,
             
               I
               will
               not
            
             litigare
             de
             nomine
             ,
             
               but
               say
               as
               Cicero
            
             ,
             Ut
             nihil
             interest
             utrum
             nemo
             valeat
             ;
             an
             nemo
             possit
             valere
             ;
             sic
             non
             intelligo
             quid
             intersit
             ,
             utrum
             nemo
             sit
             sapiens
             an
             nemo
             esse
             possit
             .
             
               Cic.
               de
               Nat.
               Deor.
               l.
            
             3.
             pag.
             138.
             (
             mihi
             )
             
               so
               I
               say
               of
               keeping
               the
               Law
               perfectly
               .
            
          
           
             Almost
             all
             the
             Heathens
             in
             the
             World
             ,
             who
             worshipped
             one
             God
             as
             Chief
             ,
             had
             their
             Demi-gods
             ,
             as
             their
             particular
             Protectors
             ,
             and
             favourers
             ,
             or
             Mediators
             ;
             as
             intimating
             that
             Man
             is
             conscious
             of
             the
             need
             of
             some
             Mediator
             of
             access
             to
             the
             supreme
             Deity
             .
          
           
             The
             most
             learned
             men
             of
             Greece
             and
             Rome
             ,
             that
             saw
             by
             Reason
             the
             Immortality
             of
             the
             Soul
             ,
             the
             life
             to
             come
             ,
             and
             the
             Perfections
             of
             God
             ,
             were
             yet
             so
             distrustfull
             of
             their
             own
             Reasons
             ,
             that
             they
             spake
             of
             the
             Life
             to
             come
             with
             great
             pauses
             of
             doubtfulness
             or
             darkness
             :
             And
             were
             many
             of
             them
             glad
             to
             run
             to
             Oracles
             ,
             and
             Augures
             and
             Aruspices
             to
             try
             if
             they
             could
             get
             any
             additionall
             light
             by
             superficial
             Revelation
             .
             How
             glad
             then
             would
             they
             have
             been
             of
             a
             certain
             Teacher
             sent
             from
             Heaven
             ?
          
           
             Falsum
             est
             ;
             pejores
             n●orimur
             quam
             nascimur
             :
             nostrum
             istud
             ,
             non
             naturae
             vitium
             est
             .
             Quid
             enim
             turpius
             quam
             in
             ipso
             limine
             securitatis
             esse
             solicitum
             .
             Senec.
             
          
           
             
               Saepe
               Jovem
               vidi
               cum
               jam
               sua
               mittere
               vellet
            
             
               Fulmina
               thure
               ●dato
               sustinuisse
               manum
               ;
               At
               si
               negligitur
               ,
               magnis
               injuria
               poenis
               Solvitur
               .
            
             
               Ovid.
               5.
               
               Fast
               .
               Dei
               injuriae
               Deo
               curae
               .
               
                 Tacit.
                 Annal.
                 l.
              
               1.
               
            
             
               Virtutum
               omnium
               excellentissima
               justitia
               .
               
                 Ammian
                 .
                 Marcel
                 ▪
                 l.
              
               20.
               
            
          
           
             *
             
               Religiosi
               sunt
               cui
               facienda
               &
               v●tanda
               discernunt
               .
               
                 Mac●ob
                 .
                 Saturn
                 .
                 l.
              
               3.
               
            
             
               Non
               votis
               neque
               supplicamentis
               mulicbribus
               auxilia
               Deorum
               parantur
               ;
               sed
               vigilando
               ,
               agendo
               ,
               bene
               consulendo
               ,
               prospere
               cedunt
               omnia
               :
               ubi
               socordiae
               te
               atque
               ignaviae
               tradideris
               ,
               nequicquam
               Deos
               implores
               ,
               irati
               enim
               insensique
               sunt
               .
               
                 Salust
                 .
                 in
                 Cat●lin
              
               .
            
          
           
             Mysterii
             opus
             &
             finem
             ,
             sacrificari
             sc●licet
             &
             sanctificari
             fidele●
             ,
             ipse
             est
             solus
             qui
             peragit
             .
             De
             his
             autem
             preces
             sunt
             orationes
             &
             supplicationes
             sacerdotis
             .
             Illa
             enim
             sunt
             Domini
             ,
             haec
             ve●o
             se●vi
             :
             servator
             donat
             ,
             sacerdos
             p●oiis
             quae
             data
             sunt
             ●ratias
             agit
             .
             
               Nicol
               Cabas
               ;
               il
               .
               Liturg.
               Expos
               .
               c.
            
             49.
             advers
             .
             Eos
             qui
             dicunt
             sanctorum
             in
             sacro
             mysterio
             memoriam
             esse
             sacerdotis
             pro
             eis
             ad
             Deum
             supplicationem
             .
          
           
             Perturbatione
             temporum
             eos
             etiam
             qui
             vero
             judicio
             nullius
             criminis
             convinci
             queunt
             ,
             maximis
             involvi
             criminibus
             haud
             est
             veri
             dissimile
             .
             
               Pachymer
               .
               l.
            
             1.
             
          
           
             Q.
             Si
             divinae
             Scriptura
             probationibus
             sufficiunt
             ,
             quid
             necessaria
             est
             Religioni
             fides
             ?
             R.
             Fides
             nostra
             super
             ratione
             quidem
             est
             ,
             non
             tamen
             temerarie
             &
             irrationabiliter
             assumitur
             .
             Ea
             enim
             quae
             ratio
             edocet
             ,
             fides
             intelligit
             :
             &
             ubi
             ratio
             defecerit
             ,
             fides
             praecurrit
             :
             Non
             enim
             utcunque
             audita
             credimus
             ,
             sed
             ea
             quae
             ratio
             non
             improbat
             .
             Verum
             quod
             consequi
             ad
             plenum
             non
             potest
             ,
             fideli
             prudentia
             confitemur
             .
             
               Junilius
               African
               .
               de
               part
               .
               div
               .
               Leg.
               l.
            
             2.
             c.
             30.
             
          
           
             Q.
             Unde
             probamus
             libros
             Religionis
             nostrae
             divina
             esse
             in
             spiratione
             conscriptos
             ?
             R.
             Ex
             multis
             ,
             quorum
             primum
             est
             ipsius
             Scripturae
             veritas
             :
             deinde
             ordo
             rerum
             ,
             consonantia
             praeceptorum
             ,
             modus
             locutionis
             fine
             ambitu
             ,
             puritasque
             verborum
             .
             Additur
             conscribentium
             &
             praedicantium
             qualitas
             ,
             quod
             divina
             homines
             ,
             excelsa
             vates
             ,
             infacundi
             subtilia
             ,
             non
             nisi
             divino
             repleti
             spiritu
             tradidissent
             .
             Tum
             praedicationis
             virtus
             ,
             quam
             dum
             praedicaretur
             (
             licet
             à
             paucis
             despectis
             )
             obtinuit
             .
             Accedunt
             his
             rectificatio
             contrariorum
             ,
             ut
             Sybillarum
             vel
             Philosophorum
             ;
             expulsio
             adversariorum
             ,
             utilitas
             consequentium
             ,
             exitus
             eorum
             quae
             per
             acceptationes
             &
             figuras
             &
             praedictiones
             ,
             quae
             praedicta
             sunt
             ad
             postremum
             ;
             miracula
             jugiter
             facta
             ,
             donee
             Scriptura
             ipsa
             susciperetur
             à
             gentibus
             .
             De
             qua
             hoc
             nunc
             ad
             proximum
             miraculum
             sufficit
             ,
             quod
             ab
             omnibus
             suscepta
             cognoscitur
             .
             
               Junilius
               African
               ,
               de
               part
               .
               div
               .
               Leg.
               l.
            
             2.
             c.
             29.
             
          
           
             Heb.
             10.15
             .
             1
             Pet.
             1.10
             .
             2
             Pet.
             1.19
             ,
             20
             
          
           
             Lege
             Disputationem
             Gregentii
             cum
             Herbano
             Judeo
             .
          
           
             See
             Whately
             on
             the
             Types
             ,
             and
             
               Lud.
               Crocii
               Epicris
            
             .
             and
             most
             largely
             Micrelius's
             Judas
             ,
             or
             second
             Part
             of
             his
             Book
             against
             Infidels
             .
          
           
             All
             Christians
             agree
             in
             the
             main
             Doctrins
             of
             a
             holy
             life
             .
             
               Leg.
               Marc.
               Eremit
               .
               de
               Lege
               Spirituali
               ,
               &
               Dorothei
               Doctrinas
               ,
               &
               Benedicti
               Instrumenta
               virtutum
               ,
               Macarii
               Homil.
               Hesychii
               Presb.
               ad
               Theodul
               .
               Centuriae
               ;
               Tho.
               Kempis
               .
               &
               Thauleri
               opera
            
             ;
             and
             of
             the
             later
             true
             Papists
             ,
             Sales
             Introduction
             to
             a
             devout
             life
             ,
             
               Benedicti
               de
               Benedict
               .
               Regul
               .
               Barbanson
               ,
               de
               Amore
               Dei
               :
               Parsons
            
             of
             Resolution
             ,
             Cressy's
             
               Sancta
               Sophia
               ,
               &c.
            
             
             And
             among
             the
             Protestants
             ,
             the
             number
             of
             holy
             Treatises
             is
             so
             great
             ,
             that
             I
             shall
             not
             name
             any
             in
             so
             numerous
             a
             Treasury
             :
             So
             that
             however
             the
             spirit
             of
             contention
             causeth
             many
             of
             them
             to
             over-look
             the
             good
             that
             is
             in
             one
             another
             ,
             and
             aggravate
             the
             evil
             ,
             yet
             Holiness
             is
             the
             Doctrin
             of
             all
             the
             Christians
             in
             the
             world
             ,
             and
             the
             practice
             of
             all
             that
             are
             sincere
             :
             And
             while
             the
             Sects
             and
             Hypocrites
             do
             rail
             at
             one
             another
             ,
             yet
             in
             all
             they
             speak
             against
             sin
             .
             I
             have
             oft
             thought
             ,
             Why
             is
             it
             that
             as
             Christians
             ,
             man
             live
             together
             in
             love
             ;
             but
             as
             Parties
             ,
             when
             they
             come
             to
             the
             interest
             of
             their
             Sects
             ,
             they
             hate
             ,
             revile
             and
             persecute
             one
             another
             ?
             And
             I
             answer
             it
             ,
             Because
             as
             Christians
             they
             give
             no
             cause
             of
             hatred
             to
             each
             other
             ;
             but
             as
             Sects
             and
             Parties
             ,
             they
             leave
             God's
             way
             ,
             and
             shew
             their
             selfishness
             and
             loathsome
             faults
             ,
             and
             are
             enclined
             to
             injure
             one
             another
             ,
             and
             so
             do
             again
             suffer
             by
             those
             whom
             they
             have
             injured
             .
             But
             the
             Wisdom
             from
             above
             is
             pure
             and
             peaceable
             ,
             &c.
             
             
               Leg.
               etiam
               Thalessi
               Centuriae
               ,
               &
               Nili
               Paraenesis
               .
            
          
           
             Cum
             Dominus
             pelam
             dicit
             ,
             [
             Ego
             n
             medio
             vestri
             sum
             ,
             sicut
             qui
             ministrat
             ]
             quis
             adeo
             saevus
             aut
             mentis
             inop
             .
             est
             ,
             ut
             omnem
             n●ox
             fastum
             &
             ambitionem
             non
             respuat
             ?
             Cui
             universa
             sancta
             ,
             men●coue
             &
             ratione
             praedita
             creatura
             ,
             cultum
             &
             ministerium
             defert
             ,
             quique
             eadem
             prorsus
             cum
             Deo
             Patie
             Majestate
             &
             potestate
             pollet
             ,
             is
             Ministri
             persona
             sumpt●
             ,
             discipulorum
             pedes
             lavat
             .
             
               T●tus
               Bostrenso
               ,
               in
               Luc.
               cap.
            
             21.
             
          
           
             Diligens
             Lector
             intelliget
             unam
             faciem
             esse
             Eloquiorum
             Sacrorum
             ;
             cum
             distincte
             considerabit
             ,
             quid
             sit
             admonitio
             ,
             quid
             sit
             preceptum
             ,
             quid
             prohibitio
             ,
             quid
             remissio
             ;
             &
             haec
             nec
             se
             invicem
             impugnare
             ,
             nec
             à
             seipsis
             distare
             ;
             sed
             in
             omnibus
             sanitatis
             remed
             um
             moderare
             .
             
               Hildebert
               .
               Canoman
               .
               Epist
            
             .
             83.
             argum
             .
          
           
             Joh.
             20.17
             .
          
           
             Duo
             ,
             sine
             pluribus
             ,
             faciunt
             hominem
             sanctum
             ,
             viz.
             Cognitio
             &
             Amor
             :
             hoc
             est
             ,
             Cognitio
             Veritatis
             ,
             &
             Amor
             bonitatis
             .
             Sed
             ad
             cognitionem
             Dei
             qui
             est
             Veritas
             ,
             non
             pote
             ,
             venire
             ,
             nisi
             per
             cognitionem
             tui●ipsius
             :
             nec
             ad
             amorem
             Dei
             qui
             est
             bonitas
             ,
             nisi
             per
             amorem
             proximi
             tui
             .
             Ad
             cognitionem
             tui-ipsius
             potes
             pervenire
             per
             frequentem
             meditationem
             :
             ad
             cognitionem
             Dei
             per
             puram
             contemplationem
             .
             
               Edmund
               .
               Cantuar
               .
               Specul
               .
               Eccles
               .
               cap.
            
             3.
             
               vid.
               plura
               .
               c.
            
             29.
             &c.
             
          
           
             Luk.
             2.46
             .
          
           
             Luk.
             3.22
             .
          
           
             Luk.
             4.
             
             Mat.
             4.
             
          
           
             At
             qui
             causas
             causis
             ,
             partes
             partibus
             volumus
             aequa●e
             ,
             magis
             nos
             valemus
             ostendere
             quid
             in
             Christo
             fuerimus
             secuti
             ,
             quam
             in
             Philosophis
             quid
             vos
             .
             Ac
             nos
             quidem
             in
             illo
             secuti
             haec
             sumus
             :
             Opera
             illa
             magnifica
             potentissimafque
             virtutes
             ,
             quas
             variis
             edidit
             ,
             exhibu●tque
             miraculis
             ,
             quibus
             quivis
             posset
             ad
             necessitatem
             credulitatis
             adduci
             ,
             &
             judicare
             fideliter
             ,
             non
             esse
             quae
             fierent
             hominis
             sed
             Divinae
             alicujus
             &
             incognitae
             porestatis
             .
             Vos
             in
             Philosophis
             virtutes
             secuti
             quas
             estis
             ?
             ut
             magis
             vo●illis
             ,
             quam
             nos
             Christo
             oportuerit
             credere
             ?
             Quisquam
             ne
             illorum
             aliquando
             verbo
             uno
             potuit
             ,
             aut
             unius
             imperii
             jussione
             non
             dicam
             maris
             insanias
             aut
             tempestatum
             furores
             prohibere
             ,
             compescere
             ,
             non
             coecis
             restituere
             lumina
             ,
             non
             ad
             vitam
             revocare
             defurc●os
             ,
             non
             annosas
             dissovere
             passiones
             sed
             quod
             levissimum
             est
             furenculum
             ,
             scabiem
             ,
             aut
             inhaerentem
             spinulam
             callo
             una
             interdictione
             sanare
             ?
             —
             Personarum
             contentio
             non
             est
             eloquentiae
             viribus
             ,
             sed
             gestorum
             operum
             virtute
             pendenda
             .
             
               Arnob.
               adv
               .
               Gent.
               l.
            
             2.
             
          
           
             T●ia
             totus
             mundus
             mirabatur
             :
             Christum
             post
             mortem
             surrex
             isse
             ;
             cum
             ca●ne
             coelum
             ascendisse
             ;
             &
             per
             duodecim
             Apostolos
             Piscatores
             mundum
             convertiss●
             .
             
               Chrysost
               .
               in
               Math.
            
             
          
           
             Ideo
             non
             omnibus
             sanctis
             miracula
             attribuuntur
             ,
             ne
             perniciosissimo
             errore
             decipiantur
             infirmi
             ,
             aestimantes
             in
             talibus
             factis
             esse
             majora
             bona
             ,
             quam
             in
             operibus
             justitiae
             ,
             quibus
             vita
             aeterna
             comparatur
             .
             
               Aug.
               de
               Civ
               .
               Dei
            
             ,
             33.
             
          
           
             Christianity
             is
             thus
             truly
             and
             orderly
             described
             by
             
               Augustine
               ,
               de
               Agon
               .
               cap.
               18.
               
            
          
           
             Fides
             est
             prima
             ,
             quae
             subjugat
             animam
             Deo
             ;
             deinde
             praecepta
             dat
             vivendi
             ;
             quibus
             custoditis
             spes
             nostra
             firmatur
             &
             nutritur
             ,
             cum
             quod
             cognitio
             &
             actio
             beatum
             faciunt
             ,
             in
             cognitione
             cavendus
             est
             error
             ,
             in
             actione
             nequitia
             .
          
           
             Ille
             justus
             &
             sancti
             vivit
             ,
             qui
             rerum
             in
             teger
             aestimator
             est
             :
             Ipse
             est
             qui
             ordinatam
             habet
             charitatem
             ,
             ne
             aut
             diligat
             quod
             non
             est
             diligendum
             ,
             aut
             non
             diligat
             quod
             est
             diligendum
             ,
             aut
             amplius
             diligat
             quod
             minus
             est
             diligendum
             ,
             aut
             minus
             diligat
             quod
             amplius
             est
             diligendum
             ;
             aut
             minus
             aut
             amplius
             quod
             aeque
             diligendum
             est
             .
             
               August
               .
               de
               Doctr.
               Christian
            
             .
          
           
             Apud
             Christianos
             ,
             non
             qui
             patitur
             ,
             sed
             qui
             facit
             injuriam
             miser
             est
             .
             H●e●on
             .
          
           
             Sanctitatis
             causa
             servanda
             sunt
             ,
             pudicitia
             corporis
             ,
             castitas
             animae
             ,
             &
             veritas
             doctrinae
             .
             
               Aug.
               ibid.
            
             
          
           
             Fid●s
             attingit
             inaccessa
             ,
             deprehendit
             ignota
             ,
             comprehendit
             immensa
             ,
             apprehendit
             novissima
             :
             Ipsam
             denique
             aeternitatem
             suo
             illo
             vastissimo
             sinu
             quodammodo
             circumcludit
             .
             
               Bern.
               in
               Cant.
            
             
          
           
             Quatuor
             mirabilis
             fecit
             Deus
             :
             de
             Piscatore
             primum
             Ecclesiae
             pastorem
             :
             de
             persecutore
             magistrum
             &
             doctorem
             gentium
             :
             de
             publicano
             primum
             Evangelistam
             ;
             de
             latrone
             primum
             Coelicolam
             .
             
               Chrysost
               .
               in
               Matth.
            
             
          
           
             Multo
             melius
             est
             ,
             ex
             duobus
             imperfectis
             rusticitatem
             sanctam
             habere
             ,
             quam
             eloquentiam
             peccatricem
             .
             
               Hieron
               .
               ad
               Nepo●
            
             .
          
           
             
               The
               better
               any
               Philosopher
               was
               ,
               the
               nearer
               he
               came
               to
               the
               Christian
               Pastors
               ,
               as
               to
               the
               converting
               of
               souls
               ;
               that
               is
               ,
               They
               wrought
               the
               greatest
               reformation
               on
               their
               Auditors
               .
            
             Laertius
             
               saith
               of
            
             Socrates
             ,
             that
             Theaetetum
             cum
             de
             disciplina
             dissereret
             ,
             ut
             ait
             Plato
             ,
             mirifice
             immutatum
             ,
             divinumque
             ferme
             remisit
             .
             Eutyphrona
             ,
             qui
             patri
             diem
             dixerat
             ,
             quaedam
             de
             justitia
             &
             pietate
             loquens
             ,
             ab
             instituto
             revocav●t
             .
             Lysidem
             hortando
             maxime
             moralem
             fecit
             .
             Lamproclem
             fillum
             in
             matrem
             immitem
             &
             ferum
             ,
             ut
             ait
             Zenophon
             ,
             suadendo
             ad
             reverentiam
             reduxit
             .
             
               Glauco●em
               Platonis
            
             fratrem
             ad
             rempublicam
             accedere
             volentem
             ,
             à
             proposito
             retraxit
             ,
             quod
             is
             rudis
             esset
             ,
             ignarusque
             rerum
             .
             
               These
               were
               the
               converts
               of
            
             Socrates
             ;
             
               a
               change
               agreeable
               to
               the
               verities
               which
               he
               delivered
               .
               But
               it
               is
               another
               kind
               of
               success
               that
               the
               doctrine
               of
               Christianity
               hath
               had
               .
            
          
           
             Nullus
             sanctus
             &
             justus
             caret
             peccato
             ;
             nec
             tamen
             ex
             hoc
             desinit
             esse
             justus
             vel
             sanctus
             :
             Cum
             affectu
             teneat
             sanctitatem
             .
             
               August
               .
               de
               desin
               .
               Eccles
               .
               dogm
               .
            
          
           
             
               To
               the
               grand
               objection
               ,
               of
               the
               many
               that
               are
               not
               reformed
               by
               Christianity
               ,
               let
            
             Cicero
             
               answer
               ,
               who
               telling
               us
               how
               few
               Philosophers
               lived
               as
               they
               taught
               ,
               objecteth
               .
            
             [
             Nonne
             verendum
             ,
             si
             est
             ita
             ut
             dicis
             ,
             ne
             Philosophiam
             falsa
             gloria
             exornes
             ?
             Quod
             est
             enim
             majus
             argumentum
             nihil
             eam
             prodesse
             ,
             quam
             quosdam
             perfectos
             Philosophos
             turpiter
             vivere
             ?
             Resp
             .
             Nullum
             vero
             id
             quidem
             argumentum
             est
             :
             nam
             ut
             agri
             non
             omnes
             frugiferi
             sunt
             qui
             coluntur
             ,
             sic
             animi
             non
             omnes
             culti
             fructum
             ferunt
             ;
             atque
             ut
             ager
             quamvis
             fertilis
             sine
             cultura
             fructuosus
             esse
             non
             potest
             ,
             sic
             fine
             doctrina
             animus
             :
             ita
             est
             utraque
             res
             sine
             altera
             debilis
             .
             Cultura
             autem
             animi
             Philosophia
             est
             ,
             quae
             extrahit
             vitia
             radicitus
             ,
             &
             praeparat
             animos
             ad
             salus
             accipicudos
             .
             Tuscul
             .
             2
             ,
             p.
             252
             ,
             253.
             
          
           
             *
             Treatise
             against
             Infidelity
             ,
             
               Part
               3.
            
             
          
           
             Difference
             between
             the
             effects
             of
             Philosophy
             and
             Christianity
             .
          
           
             
               Some
               of
               the
               strictest
               of
               the
               Philosophers
               ,
               were
               for
               a
               Community
               of
               Wives
            
             ;
             Laertius
             
               saith
               of
               the
               Stoicks
            
             (
             in
             Zenone
             li.
             6.
             p.
             442.
             )
             Placet
             item
             illis
             uxores
             quoque
             communes
             esse
             oportere
             apud
             sapientes
             ,
             ut
             quilibet
             illi
             congrediatur
             quae
             sibi
             prior
             occurrit
             ,
             ut
             ait
             Zeno
             in
             Rep.
             &
             Chrysippus
             de
             Rep.
             Diogone
             item
             Cynico
             &
             Platone
             hujus
             rei
             autoribus
             .
             
               What
               blindness
               and
               impurity
               against
               Nature
               was
               in
               this
               opinion
               ?
            
          
           
             I
             plead
             for
             no
             superstition
             ,
             granting
             what
             Torquatus
             the
             Epicurean
             in
             
               Cic.
               de
               fin
               .
               l.
               1.
               p.
               87.
            
             that
             
               Superstitione
               qui
               imbutus
               est
               ,
               quietus
               esse
               nunquam
               potest
               :
            
             But
             I
             like
             not
             the
             quietness
             which
             intoxication
             ,
             madness
             ,
             or
             ignorance
             of
             danger
             doth
             procure
             .
          
           
             Though
             there
             be
             much
             difference
             ,
             and
             though
             prejudice
             ,
             and
             saction
             ,
             and
             the
             interest
             of
             their
             parties
             ,
             cause
             uncharitable
             hypocrites
             to
             slander
             and
             rail
             at
             all
             that
             are
             against
             their
             sect
             and
             mind
             ,
             yet
             among
             all
             Christians
             ,
             there
             are
             holy
             serious
             persons
             to
             be
             sound
             ,
             though
             such
             as
             the
             worldly
             sort
             do
             vilifie
             :
             And
             all
             of
             them
             write
             for
             Purity
             ,
             Holiness
             ,
             Love
             and
             Peace
             ,
             (
             of
             which
             more
             after
             .
             )
             Read
             the
             writings
             of
             Thaulerus
             ,
             and
             that
             excellent
             holy
             Book
             of
             
               Gerardus
               Zutphaniens
               .
               de
               Reformatione
               interiori
               ,
               &
               de
               spiritualibus
               ascensionibus
            
             ;
             where
             you
             will
             see
             a
             speculum
             of
             other
             kind
             of
             purity
             than
             the
             Philosophers
             held
             sorth
             .
          
           
             Serpit
             hodie
             putrida
             tabes
             hypocrisis
             per
             omne
             corpus
             ecclesiae
             ;
             &
             quo
             tolerantius
             ,
             eo
             desperatius
             ;
             eoque
             periculosius
             quo
             communius
             .
             Bernard
             .
          
           
             
               Cum
               dilectione
               fidem
               Christiani
               :
               sine
               dilectione
               fides
               daemonum
               :
               Qui
               autem
               non
               credunt
               ,
               pejores
               sunt
               quam
               daemones
               .
               
                 Aug.
                 de
                 Charit
              
               .
            
             
               Hypocrita
               ut
               sine
               fine
               crucietur
               ,
               vivere
               sine
               fine
               compellitur
               :
               ut
               cujus
               vita
               hic
               mortua
               fuit
               in
               culpa
               ,
               illic
               ejus
               mors
               vivit
               in
               poena
               .
               
                 Greg.
                 Mor.
                 l.
              
               2.
               
            
          
           
             Nihil
             prodest
             aestimare
             quod
             non
             fis
             :
             &
             duplicis
             peccati
             ress
             es
             ,
             non
             habere
             quod
             crederis
             ,
             &
             quod
             habueris
             simulare
             .
             
               Hieron
               .
               ep
               .
               ad
               fil
               .
               Maurit
               .
            
          
           
             Siquis
             hominem
             qui
             sanctus
             non
             est
             ,
             sanctum
             esse
             crediderit
             ,
             &
             Dei
             cum
             j●nxerit
             sucietati
             ,
             Christum
             vio●
             〈◊〉
             membra
             〈…〉
             Omnes
             〈…〉
             Ch●ist●
             cor●u
             〈◊〉
             :
             Qui
             in
             Christi
             corpore
             errat
             &
             la●ctur
             dicens
             membrum
             ejus
             esse
             sanctum
             cum
             non
             sit
             ,
             vel
             non
             sanctus
             cum
             fit
             ,
             vide
             quali
             crimine
             obnoxius
             fiat
             .
             
               Hieron
               .
               in
               Phil.
            
             
          
           
             
               The
               
                 Graecians
                 ,
                 Romans
              
               and
               Mahometans
               take
               the
               murder
               of
               many
               thousands
               in
               unjust
               wars
               to
               be
               glorious
               ,
               and
               yet
               punish
               the
               murder
               of
               single
               persons
               .
               Their
               renown
               was
               got
               by
               the
               most
               transcendent
               ,
               unjust
               and
               most
               inhumane
               cruelties
               :
               Their
               Alexanders
               and
               Caesars
               were
               renowned
               murtherers
               and
               thieves
               .
               Aristotle
               and
               Cicero
               make
               revenge
               a
               laudable
               thing
               ,
               and
               the
               omission
               of
               it
               a
               dishonour
               .
               Of
               the
               cruel
               murderous
               sport
               of
               their
               Gladiators
               ;
               the
               killing
               their
               servants
               when
               they
               were
               angry
               ;
               their
               streams
               of
               bloud
               wherewith
               Rome
               almost
               in
               every
               age
               had
               flowed
               ,
               by
               those
               Civil
               Wars
               which
               pride
               and
               unjust
               usurpations
               had
               produced
               ,
               &c.
               it
               is
               needless
               to
               tell
               any
               that
               have
               read
               their
               Histories
               .
            
             
               Even
               Cato
               could
               lend
               his
               wife
               to
               his
               neighbour
               ;
               and
               the
               Mahometans
               may
               have
               many
               ,
               and
               put
               them
               away
               again
               :
               and
               many
               other
               such
               sensualities
               are
               the
               temperature
               of
               their
               Religion
               ,
               which
               was
               hatch'd
               in
               war
               ,
               and
               maintained
               by
               it
               ,
               and
               even
               constituted
               of
               war
               and
               carnality
               ,
               added
               to
               some
               precepts
               of
               honesty
               borrowed
               from
               Christianity
               ,
               and
               from
               the
               honester
               Heathens
               .
            
          
           
             Miracula
             ubicunque
             fiunt
             ,
             vix
             à
             tota
             civitate
             feruntur
             ,
             &c.
             Nam
             plerumque
             fiunt
             ignorantibus
             caeteris
             ,
             maxime
             si
             magna
             sit
             civitas
             ;
             at
             quando
             alibi
             aliisque
             narrantur
             ,
             tanta
             ea
             commendat
             autoritas
             ,
             ut
             sine
             difficultate
             vel
             dubitatione
             credantur
             .
             
               Aug.
               de
               Civit.
               Dei.
            
             22.
             
          
           
             Unum
             boni
             Viri
             verbum
             ,
             unus
             nutus
             ,
             sexcentis
             argumentis
             ac
             verborum
             continuationibus
             parem
             fidem
             meretur
             .
             
               Plutar.
               in
               Phocion
            
             .
          
           
             Pluris
             est
             oculatus
             testis
             unus
             ,
             quam
             auriti
             decem
             .
             Qui
             audiunt
             ,
             audita
             dicunt
             :
             qui
             vident
             ,
             plane
             sciunt
             .
             
               Plaut
               .
               Truc
            
             .
          
           
             Every
             man
             expecteth
             himself
             to
             be
             believed
             :
             and
             therefore
             oweth
             just
             belief
             to
             others
             .
          
           
             The
             testimony
             of
             one
             or
             two
             eye-witnesses
             ,
             is
             to
             be
             preferred
             before
             many
             learned
             conjectures
             and
             argumentations
             .
             Many
             wise
             men
             heretofore
             thought
             that
             they
             proved
             by
             argument
             ,
             that
             there
             were
             no
             Antipodes
             ,
             and
             others
             that
             men
             could
             not
             live
             under
             the
             Aequator
             and
             Poles
             ;
             But
             one
             Voyage
             of
             Columbus
             hath
             fully
             confuted
             all
             the
             first
             ;
             and
             many
             since
             have
             confuted
             both
             the
             one
             and
             the
             other
             ;
             and
             are
             now
             believed
             against
             all
             those
             learned
             Arguments
             by
             almost
             all
             .
          
           
             Quod
             si
             falsa
             historia
             illa
             rerum
             est
             ,
             unde
             tam
             brevi
             tempore
             totus
             mundus
             ista
             religione
             completus
             est
             ?
             aut
             in
             unam
             coire
             quî
             potuerunt
             mentem
             ,
             gentes
             regionibus
             disjunctae
             ?
             Ventis
             ,
             coelo
             ,
             convexionibusque
             dimotae
             :
             Imò
             ,
             quia
             haec
             omnia
             &
             ab
             ipso
             cernebant
             geri
             ,
             &
             ab
             ejus
             praeconibus
             qui
             per
             orbem
             totum
             missi
             —
             veritatis
             ipsius
             vi
             victae
             ,
             &
             dederunt
             se
             Deo
             ,
             nec
             in
             magnis
             posuere
             dispendiis
             ,
             membra
             vobis
             projicere
             ,
             &
             viscera
             sua
             lanianda
             praebere
             .
             
               Arnob.
               l.
            
             1.
             p.
             9.
             
          
           
             Rev.
             21.22
             .
          
           
             
               Ambiguae
               ,
               si
               quando
               citabere
               testis
               Incertaeque
               rei
               ,
               Phalaris
               licet
               imperet
               ut
               sis
            
             
               Falsus
               ,
               &
               admoto
               dictet
               perjuria
               tauro
               ;
               Summum
               crede
               nefas
               vitam
               praeferre
               pudori
               ,
            
             
               Et
               propter
               vitam
               vivendi
               perdere
               causes
               .
               Juven
               .
               8.
               
            
          
           
             1
             Cor.
             1.
             
             &
             2.
             
             &
             3.
             
             Act.
             20.
             
          
           
             Sed
             non
             creditis
             gesta
             haec
             .
             Sed
             qui
             ea
             conspicati
             sunt
             fieri
             ,
             &
             sub
             oculis
             suis
             viderunt
             agi
             ,
             testes
             optimi
             certissimique
             authores
             ,
             &
             crediderunt
             haec
             ipsi
             &
             credendo
             posteris
             nobis
             haud
             exilibus
             cum
             approbationibus
             tradiderunt
             .
             Quinam
             isti
             sunt
             ,
             fortasse
             quaeritis
             :
             Gentes
             ,
             populi
             ,
             nationes
             ,
             &
             incredulum
             illud
             genus
             humanum
             ;
             quod
             nisi
             aperta
             res
             esset
             ,
             &
             luce
             ipsa
             clarior
             ,
             nunquam
             rebus
             hujusmodi
             credulitatis
             suae
             commodarent
             assensum
             .
             At
             nunquid
             dicemus
             illius
             temporis
             homines
             usque
             adeo
             fuisse
             vanos
             ,
             mendaces
             ,
             stol●dos
             ,
             brutos
             ,
             ut
             quae
             nunquam
             viderant
             ,
             vidisse
             se
             fingerent
             ?
             &
             quae
             facta
             non
             erant
             falsis
             proderent
             testimoniis
             ,
             ut
             puerili
             assertione
             firmarent
             ?
             Cumque
             possent
             vobiscum
             &
             unanimiter
             vivere
             ,
             &
             inoffensas
             ducere
             conjunctiones
             ,
             gratu●ta
             susciperent
             odia
             ,
             &
             execrabili
             haberentur
             nomine
             .
             
               Arnob.
               l.
            
             1.
             
          
           
             
               Prophetizare
               &
               virtutes
               facere
               &
               daemonia
               ejicere
               interdum
               non
               est
               meriti
               illius
               qui
               operatur
               ;
               sed
               invocatio
               Christi
               hoc
               agit
               ,
               vel
               ob
               utilitatem
               corum
               qui
               vident
               &
               audiunt
               ,
               vel
               ,
               &c.
               
                 Hieron
                 .
                 in
                 Matth.
              
               7.
               
            
             
               Operum
               Dei
               causa
               fi
               lateat
               hominem
               ,
               non
               se
               obliviscatur
               esse
               hominem
               ,
               nec
               propterea
               Deo
               det
               insipientiam
               ,
               quia
               non
               bene
               capit
               ejus
               sapientiam
               .
               
                 Aug.
                 de
                 spir
                 .
                 &
                 lit
                 .
              
            
          
           
             Rationem
             de
             occulto
             Dei
             consil●o
             quaerere
             ,
             nil
             aliud
             est
             quam
             contra
             ejus
             consilium
             superbire
             .
             
               Gregor
               .
               Hom.
            
             
          
           
             
               2
               Pet.
               2.
               
               Jude
               .
               Tit.
               3.10
               .
            
             
               Nulla
               major
               est
               comprobatio
               quàm
               gestarum
               ab
               eo
               fides
               rerum
               ;
               quàm
               virtutum
               novitas
               ,
               quàm
               omnia
               victa
               decieta
               ,
               dissolutaque
               fatalia
               ,
               quae
               popoli
               gen●esque
               suo
               generis
               sub
               limine
               nullo
               dissentiente
               vicêre
               :
               quae
               nec
               ipsi
               audent
               falsitatis
               arguere
               ,
               quorum
               antiquas
               seu
               patrias
               leges
               vanitatis
               e●se
               plenissitas
               atque
               in●nillimae
               superstitionis
               ostendir
               .
               
                 A●nob
                 .
                 ●dv
                 .
                 Ge●t
                 .
                 l.
              
               1.
               
            
          
           
             Occursurus
             forsitan
             est
             cum
             aliis
             multis
             calumniosis
             &
             puerilibus
             vocibus
             .
             Magus
             fuit
             ,
             clandestinis
             artibus
             omnia
             illa
             perfecit
             ,
             Aegyptiorum
             ex
             adytis
             angelorum
             potentium
             nomina
             ,
             &
             remotas
             furatus
             est
             disciplinas
             .
             Quid
             dicitis
             O
             parvuli
             ?
             incomperta
             vobis
             &
             nescia
             temerariae
             vocis
             loquacitate
             garrientes
             ?
             Ergone
             illa
             quae
             gesta
             sunt
             ,
             daemonum
             fuere
             praestigiae
             ,
             &
             magicarum
             artium
             lud●
             ?
             Potestis
             aliquem
             nobis
             designare
             ,
             monstrare
             ,
             ex
             omnibus
             illis
             Magis
             ,
             qui
             unquam
             fuere
             per
             secula
             ,
             consimile
             aliquid
             Christo
             millesima
             ex
             parte
             qui
             fecerit
             ?
             Qui
             sine
             ulla
             vi
             carminum
             ,
             &c.
             
             
               Arnob.
               ubi
               sup
               .
               l.
            
             1.
             
          
           
             
               2
               Pet.
               2.16
            
             .
             Eye-witnesses
             of
             his
             Majesty
             on
             the
             Mount.
             
          
           
             Act.
             1.
             
             &
             2.
             
             Joh.
             14.
             
             &
             16.
             
          
           
             Math.
             16.17
             .
             Math.
             10.1
             ,
             2.
             
             Luk.
             10.1
             ,
             17
             ,
             19.
             
             Act.
             2.1
             ,
             2
             ,
             3.
             
             Math.
             3.11
             .
          
           
             
               Quid
               soboles
               ,
               virtusque
               Dei
               ,
               &
               sapientia
               Christus
               ?
            
             
               Nonne
               satis
               vanis
               curas
               erroribus
               aufert
               ?
               Nosque
               simul
               monitis
               &
               factis
               edocet
               unum
               Cuncta
               Deum
               regere
               ,
               —
               et
               cum
               Omnipotens
               verbo
               sternit
               mare
               ,
               vel
               pede
               calcat
               ;
            
             
               Et
               verbo
               morbos
               abigit
               ,
               vel
               Daemonas
               urget
               ;
            
             
               Aut
               reduces
               animas
               in
               corpora
               sancta
               remittit
               ;
               Jamque
               diu
               exanimes
               tumulis
               jubet
               ire
               reclufis
               ;
               Integratque
               putres
               vitâ
               remeante
               sepultos
               :
               Nonne
               potestatem
               propriam
               satis
               indicat
               auctor
               ?
               Qui
               solus
               naturam
               omnem
               vitamque
               gubernat
               .
               
                 Claudian
                 .
                 Mammert
                 .
                 Carmen
                 post
                 lib.
                 de
                 Anim.
                 
              
            
          
           
             Nemo
             jam
             infamiam
             incutiat
             ;
             nemo
             aliud
             existimet
             :
             quia
             nee
             fas
             est
             ulli
             de
             sua
             religione
             mentiri
             .
             
               Tertul
               .
               Apo●
               .
               c.
            
             20.
             
          
           
             Quid
             adeo
             simile
             Philosophus
             &
             Christianus
             ?
             Graeciae
             discipulus
             &
             coeli
             ?
             famae
             negotiator
             &
             vitae
             ?
             verborum
             &
             factorum
             operator
             .
             
               Tertul.
               Apol.
               c.
            
             46.
             
          
           
             Mat.
             1
             21.
             
             
               He
               shall
               save
               his
               People
               from
               their
               sins
            
             :
             Vide
             qu●e
             de
             nomine
             Jesu
             habe●
             Beda
             in
             Luc.
             2.
             l.
             1.
             c.
             7.
             fol.
             62.
             p.
             2.
             
               de
               numero
            
             888.
             in
             literis
             numeralibus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             incluso
             .
          
           
             Sicut
             Ars
             in
             eo
             qui
             nactus
             est
             illam
             ,
             ita
             gratia
             Spiritus
             in
             eo
             qui
             recepit
             ,
             semper
             quidem
             praesens
             ,
             at
             non
             perpetuò
             operans
             est
             
               Basil
               .
               de
               Spir.
               saacl
            
             .
          
           
             Animae
             afflatae
             ac
             illustratae
             Spiritu
             ,
             fiunt
             &
             ipsae
             Spirituales
             ;
             &
             in
             alios
             gratiam
             emittunt
             :
             Hinc
             futurorum
             praescientia
             ,
             arcanorum
             intelligentia
             ,
             occultorum
             comprehensio
             ,
             donorum
             distributiones
             ,
             coelestis
             conversatio
             ,
             cum
             Angelis
             chorea
             ;
             Hinc
             gaudium
             nunquam
             finiendum
             ,
             hinc
             in
             Deo
             perseverantia
             ,
             &
             cum
             Deo
             similitudo
             ,
             &
             quo
             nihil
             sublimius
             exp●ti
             potest
             ,
             hinc
             est
             ut
             Divinus
             fias
             .
             
               Basil
               .
               ibid.
            
             
          
           
             Hoc
             itaque
             prodest
             in
             Deum
             credere
             ,
             rectâ
             fide
             ,
             Deum
             colere
             ,
             Deum
             nosse
             ,
             ut
             &
             bene
             vivendi
             ab
             illo
             fit
             nobis
             auxilium
             ;
             &
             si
             peccaverimus
             ,
             indulgentiam
             mereamur
             ;
             non
             in
             factis
             quae
             odit
             ,
             securi
             perseverante
             ,
             
               &c.
               August
               .
               de
               fid
               .
               &
               ope●b●
               .
               c.
            
             21.
             p.
             34.
             
          
           
             
               Non
               in
               meditatione
               Sermonis
               &
               structura
               verborum
               ,
               sed
               in
               rebus
               opere
               declarandis
               ,
               tanquam
               doctrina
               viva
               ,
               professio
               nostra
               posita
               est
               :
            
             Athenagor
             .
             Apol.
             B.P.
             p.
             78.
             
             Yet
             there
             he
             complaineth
             that
             they
             were
             accused
             of
             the
             most
             odious
             villages
             ,
             without
             all
             shew
             of
             cause
             .
          
           
             Spiritus
             sanctus
             conceditur
             ad
             usum
             ,
             ad
             miraculum
             ,
             ad
             salutem
             ,
             ad
             auxilium
             ,
             ad
             solatium
             ,
             ad
             fervorem
             .
             Ad
             usum
             vitae
             ,
             bonis
             &
             malis
             communia
             bona
             tribuens
             :
             Ad
             miraculum
             in
             signis
             &
             prodigiis
             .
             Ad
             salutem
             ,
             cum
             toto
             corde
             revertitur
             ad
             Deum
             .
             Ad
             auxisium
             ,
             cum
             in
             omni
             collectatione
             adjuvat
             insi●mitatem
             nostiam
             :
             Ad
             solatium
             ,
             cum
             testimonium
             perhibet
             spiritui
             nost●o
             ,
             quod
             filii
             Dei
             sumus
             .
             Ad
             fervorem
             ,
             cum
             in
             cordibus
             perfectorum
             vehementius
             spirans
             validum
             ignem
             charitatis
             accendit
             .
             
               Bern.
               Serm.
            
             15
             Pentecost
             .
          
           
             Inseperabilis
             est
             bona
             vita
             à
             fide
             quae
             per
             dilectionem
             operatur
             ,
             imò
             vero
             ea
             ipsa
             est
             bona
             vita
             .
             
               Aug.
               de
               fid
               .
               &
               oper
               .
               c.
            
             23.
             
          
           
             See
             what
             I
             cited
             before
             of
             Socrates
             and
             his
             Converts
             .
          
           
             Nulla
             in
             discendo
             mora
             est
             ,
             ubi
             spiritus
             sanctus
             doctor
             adest
             .
             
               Beda
               in
               Luc.
            
             
          
           
             Spiritus
             Paracletus
             dat
             pignus
             salutis
             ,
             robur
             vitae
             ,
             scientiae
             lumen
             .
             Pignus
             salutis
             ,
             ut
             ipse
             reddat
             testimonium
             spiritui
             tuo
             quod
             filius
             Dei
             sis
             :
             Robur
             vitae
             ,
             ut
             quod
             per
             naturam
             tibi
             est
             impossibile
             ,
             per
             gratiam
             ejus
             non
             solum
             possibile
             sed
             facile
             fiat
             :
             Lumen
             scientiae
             ,
             ut
             cum
             omnia
             bene
             feceris
             ,
             te
             servum
             in
             utilem
             pute●
             ;
             &
             quicquid
             boni
             in
             te
             inveneris
             ,
             illi
             tribuas
             ,
             à
             quo
             omne
             bonum
             est
             .
             
               Bern.
               Serm.
            
             2.
             
             Pentec
             .
          
           
             Of
             this
             see
             Amyraldus
             in
             
               Thess
               .
               Salmuriens
            
             .
          
           
             O
             magna
             vis
             veritatis
             !
             quae
             contra
             hominum
             ingenia
             ,
             calliditatem
             ,
             sole
             tiam
             ,
             contraque
             fictas
             omnium
             insid●as
             facile
             se
             per
             se
             ipsam
             defendat
             ▪
             
               Cicer
               p●o
               Cael●
            
             .
          
           
             Even
             between
             the
             carnal
             hypocritical
             nominal
             Christian
             ,
             and
             the
             true
             Christian
             :
             as
             
               Gal.
               4.29
            
             .
             As
             then
             he
             that
             was
             born
             after
             the
             Flesh
             persecuted
             him
             that
             was
             born
             after
             the
             Spirit
             ,
             even
             so
             it
             is
             now
             .
          
           
             See
             her
             story
             in
             Fuller's
             Worthy's
             of
             England
             .
          
           
             *
             
               
                 Which
                 Mr.
              
               Weld
               of
               New-England
               
                 hath
                 printed
                 :
                 And
                 upon
                 Mr.
              
               Stubs
               
                 his
                 Extenuation
                 ,
                 in
                 his
                 Book
                 for
                 Sir
              
               Henry
               Vane
               ,
               
                 against
                 me
                 ,
                 in
                 Letters
                 since
                 he
                 hath
                 fully
                 confirmed
                 .
              
            
             
               
                 The
                 many
                 Miracles
                 mentioned
                 by
                 such
                 credible
                 persons
                 as
              
               Augustine
               (
               de
               Civit.
               Dei
               )
               
                 and
                 other
                 learned
                 holy
                 men
                 ,
                 deserve
                 some
                 credit
                 sure
                 .
              
            
             
               Victor
               Uticensis
               
                 telleth
                 of
                 many
                 Confessors
                 whose
                 tongues
                 were
                 cut
                 out
                 by
                 the
              
               Arrian
               Vandal
               Hunnerichus
               ,
               
                 who
                 spake
                 freely
                 without
                 tongues
                 :
                 And
              
               Aenaeas
               Gazaeus
               
                 in
                 a
                 notable
                 Treatise
                 for
                 the
                 Immortality
                 of
                 the
                 Soul
                 saith
                 the
                 same
                 ,
                 and
                 that
                 he
                 saw
                 them
                 himself
                 ;
                 and
                 hath
                 more
                 such
                 Wonders
                 .
              
            
             
               Ego
               novi
               multa
               bonorum
               virorum
               corpora
               ,
               quae
               etiam
               phalanges
               daemonum
               ,
               tantopere
               terretent
               ,
               quantopere
               ipsi
               vexabant
               hominem
               abs
               se
               captum
               atque
               obsessum
               :
               itemque
               morbos
               innumeros
               quibus
               curandis
               ars
               medica
               non
               sufficeret
               ,
               ipsa
               facile
               curarent
               ,
               perpurgarent
               ,
               omninoque
               auferrent
               .
               
                 Id.
                 ibid.
                 page
              
               411.
               
               B.P.
               
            
             
               Even
               Cicero
               
                 speaking
                 of
                 some
                 sacrilegious
                 impious
                 persons
                 ,
                 could
                 observe
                 ,
              
               Qui
               vero
               ex
               his
               &
               omnium
               scelerum
               principes
               fuerunt
               ,
               &
               praeter
               caeteros
               in
               omni
               Religione
               impii
               ,
               non
               solum
               vita
               cruciati
               (
               vel
               cum
               cruciatu
               ,
               ut
               Lambinus
               )
               atque
               dedecore
               ,
               verum
               etiam
               sepultura
               ac
               justis
               exequiis
               caruerunt
               Lib.
               2.
               
                 de
                 leg
                 .
                 p.
              
               245.
               
               
                 And
                 to
                 the
                 objection
                 ,
                 that
                 it
                 oft
                 falleth
                 out
                 otherwise
                 ,
                 and
                 that
                 the
                 best
                 suffer
                 most
                 ,
                 he
                 answereth
                 ,
              
               Non
               recte
               existimamus
               quae
               poena
               sit
               divina
               :
               &
               opinionibus
               vulgi
               rapimur
               in
               errorem
               ,
               ne●vera
               cernimus
               :
               Morte
               aut
               dolore
               corporis
               ,
               aut
               luctu
               animi
               aut
               offenfione
               judicii
               ,
               hominum
               miserias
               ponderamus
               :
               quae
               fateor
               humana
               esse
               ,
               &
               multis
               bonis
               viris
               accidisse
               :
               sceleris
               autem
               poena
               tristis
               ,
               &
               praeter
               cos
               eventus
               qui
               sequuntur
               ,
               per
               se
               ipsa
               maxima
               est
               .
               Videmus
               eos
               qui
               nisi
               odissent
               patriam
               ,
               nun
               quam
               inimici
               nobis
               fuissent
               ,
               ardentes
               cum
               cupiditate
               ,
               tum
               metu
               ,
               tum
               conscientia
               ;
               quid
               ag●rent
               modo
               timentes
               ,
               vicissim
               contemnentes
               Religiones
               .
               
                 And
                 he
                 concludeth
              
               ,
               Duplicem
               poenam
               esse
               Divinam
               ,
               quod
               constaret
               &
               ex
               vexandis
               vivorum
               animis
               ,
               &
               eâ
               famâ
               mortuorum
               ,
               ut
               corum
               exitium
               &
               judicio
               vivorum
               ,
               &
               gaudio
               comprobetur
               .
               Ibid.
               
            
             
               
                 I
                 desire
                 the
                 learned
                 Reader
                 to
                 read
                 the
                 three
                 Miracles
                 which
              
               Aen.
               Gazaeus
               
                 saith
                 he
                 saw
                 with
                 his
                 own
                 eyes
                 ,
                 in
                 his
              
               Theophrast
               .
               in
               Bib.
               Pat.
               Gr.
               To.
               2.
               page
               414
               ,
               415.
               
               
                 The
                 first
                 of
                 an
                 old
                 man
                 ,
                 that
                 raised
                 one
                 from
                 the
                 dead
                 :
                 The
                 second
                 of
                 a
                 good
                 man
                 ,
                 that
                 when
                 he
                 was
                 dying
                 ,
                 promised
                 his
                 Scholar
                 ,
                 that
                 was
                 blind
                 ,
                 that
                 within
                 seven
                 days
                 he
                 should
                 have
                 his
                 fight
                 ;
                 which
                 accordingly
                 came
                 to
                 pass
                 :
                 The
                 third
                 ,
                 of
                 the
                 Confessions
                 before
                 mentioned
                 ,
                 that
                 by
                 prayer
                 could
                 speak
                 most
                 articulately
                 without
                 tongues
                 :
                 All
                 these
                 he
                 professeth
                 he
                 saw
                 with
                 his
                 own
                 eyes
                 :
                 And
                 the
                 rationality
                 and
                 piety
                 of
                 his
                 writings
                 maketh
                 his
                 testimony
                 the
                 more
                 credible
                 .
              
            
             
               Lege
               Palladii
               Historiam
               Lausiac
               .
               cap.
               52.
               de
               Miraculo
               ab
               ipso
               viso
               .
            
             
               
                 Though
                 I
                 know
                 that
                 as
                 Apparitions
                 ,
                 so
                 Miracles
                 are
                 too
                 oft
                 counterfeit
                 ,
                 yet
                 all
                 that
                 are
                 recorded
                 by
                 the
                 antient
                 Doctors
                 and
                 Historians
                 cannot
                 be
                 so
                 thought
                 ,
                 especially
                 when
                 we
                 have
                 seen
                 something
                 like
                 them
                 .
              
            
          
           
             
               Of
               the
               abundance
               of
               Witches
               at
               that
               time
               read
               Bishop
               
                 Hall
                 ,
                 Sol.
                 15.
                 p.
                 53
                 ,
                 54.
                 
              
            
             
               Read
               
                 Edm.
                 Bower
              
               ,
               of
               the
               Salisbury
               Witch
               .
            
          
           
             Porphyry
             was
             so
             convinced
             of
             the
             truth
             of
             Daniel's
             Prophey
             ,
             that
             he
             is
             fain
             to
             say
             ,
             That
             it
             was
             written
             after
             the
             things
             were
             fulfilled
             ,
             saith
             Grot.
             
          
           
             
               Imòi●
               Petri
            
             miracula
             
               Phlegon
               Adriani
            
             Imperatoris
             libertus
             in
             Annalibus
             suis
             commemoravit
             :
             in●uit
             
               Grotius
               de
               Verit.
               Rel.
               l.
            
             3.
             
          
           
             Fuit
             vero
             prodigiorum
             apud
             sepulchra
             editorum
             tanta
             frequentia
             ,
             tot
             corum
             testes
             ,
             ut
             etiam
             Porphyrio
             ejus
             rei
             confessionem
             expresserit
             :
             inquit
             
               Grot.
               l.
            
             3.
             
          
           
             
               I
               know
               what
               a
               stir
               is
               made
               about
               Josephus
               testimony
               of
               Christ
               ,
               some
               accounting
               it
               currant
               ,
               and
               some
               as
               foisted
               in
               by
               some
               Christian
               :
               but
               I
               doubt
               not
               to
               say
               ,
               that
               to
               those
               who
               well
               consider
               all
               ,
               the
               middle
               opinion
               of
               
                 B.
                 Usher
              
               will
               appear
               to
               be
               far
               the
               most
               probable
               :
               viz.
               That
               the
               whole
               sentence
               is
               currant
               ,
               except
               those
               words
               ,
               
                 [
                 This
                 was
                 Christ
                 .
              
               ]
               And
               that
               some
               Christian
               having
               wrote
               those
               words
               as
               expository
               in
               the
               margin
               of
               his
               book
               ,
               they
               afterward
               crept
               thence
               into
               the
               text
               .
            
             
               Athenagoras
               tells
               
                 M.
                 Aurel.
                 Antoninus
              
               the
               Emperour
               ,
               and
               
                 L.
                 Aur.
                 Commodus
              
               to
               whom
               he
               wrote
               ,
               
                 Nec
                 dubito
                 quin
                 vos
                 etiam
                 doctissimi
                 &
                 sapientissimi
                 Principes
                 ,
                 historias
                 &
                 scripta
              
               Moses
               ,
               Esaiae
               ,
               Hieremiae
               ,
               
                 &
                 reliquorum
                 Prophetarum
                 aliqua
                 ex
                 parte
                 cognoveritis
                 .
                 —
                 Sed
                 vobis
                 relinquo
                 qui
                 libros
                 novistis
                 ,
                 studiosius
                 in
                 illorum
                 prophetias
                 inquirere
                 ac
                 perpendere
                 ,
                 &c.
                 
              
               Apol.
               p.
               in
               B.
               p.
               
                 56
                 ,
                 57.
              
               
               And
               it
               's
               like
               that
               Antonine
               learned
               somewhat
               from
               the
               Scriptures
               ,
               as
               well
               as
               Severus
               ,
               if
               he
               so
               well
               knew
               them
               ;
               and
               thence
               received
               some
               of
               his
               wisdom
               and
               virtue
               .
            
          
           
             Omnis
             credendi
             difficultas
             non
             temere
             ex
             futili
             nulliusque
             judidicii
             opinione
             nascitur
             ;
             sed
             ex
             valida
             causa
             ,
             &
             verisimilitudine
             plurimum
             munita
             :
             Tum
             enim
             incredulitas
             rationem
             justam
             habet
             ,
             quum
             ipsa
             res
             de
             qua
             non
             creditur
             ,
             quiddam
             incredibile
             continet
             .
             Nam
             rebus
             quae
             dubitandi
             causam
             non
             habent
             ,
             non
             credere
             ,
             eorum
             est
             qui
             sano
             judicio
             in
             discutienda
             veritate
             minime
             utuntur
             .
             
               Athenagor
               .
               leg
               .
               pag.
            
             82.
             
          
           
             Si
             animus
             fit
             quinta
             illa
             ,
             non
             nominata
             magis
             quam
             intellecta
             natura
             :
             multo
             integ●iora
             &
             puriora
             sunt
             ut
             à
             terra
             longissime
             se
             efferant
             .
             
               Cicer.
               Tuscul
               .
               Qu.
               l.
            
             1.
             p.
             223.
             
          
           
             Leg.
             Nazianz.
             Orat.
             26.
             
             &
             32.
             
          
           
             Magni
             autem
             est
             ingenii
             ,
             revocare
             mentem
             a
             sensibus
             ,
             &
             cogitationem
             a
             consuetudine
             abducere
             .
             
               Cicero
               Tuscul
               .
               Qu.
               l.
            
             1.
             p.
             222.
             
          
           
             See
             Part
             1.
             
             Chap.
             5.
             
             Pardon
             the
             Repetitions
             here
             for
             the
             reasons
             after-mentioned
             .
          
           
             See
             before
             in
             the
             Marg.
             of
             
               Chap.
               5.
               
               Part
               1.
            
             the
             Collection
             of
             
               Christoph
               .
               Simpson
            
             of
             Trinity
             in
             Unity
             ,
             in
             the
             Harmony
             of
             Musical
             Concordance
             ,
             in
             The
             Division-Violist
             .
             
               pag.
               17.
            
             
          
           
             Read
             Campanella's
             Metaphysicks
             ,
             and
             his
             
               Atheismus
               triumphatus
            
             of
             this
             .
          
           
             
               Richardus
               in
               Opuscul
               .
               ad
               S.
               Bernard
            
             :
             de
             appropriatis
             personarum
             ,
             inquit
             ,
             Quod
             Potentia
             ,
             Sapientia
             &
             Bonitas
             ,
             sunt
             notissima
             quid
             sint
             apud
             nos
             ,
             qui
             ex
             visibilibus
             invisibilia
             Dei
             per
             ea
             quae
             facta
             sunt
             ,
             intellecta
             conspicimus
             :
             Et
             quoniam
             in
             Elementis
             &
             plantis
             &
             brutis
             reperitur
             Potentia
             sine
             sapientia
             ;
             &
             in
             Homine
             &
             in
             Angelo
             reperitur
             Potentia
             ,
             sed
             non
             sine
             sapientia
             :
             Et
             in
             Lucifero
             reperitur
             Potentia
             &
             Sapientia
             ,
             sine
             Bonitate
             &
             Charitate
             ,
             se●
             Bona
             Voluntate
             :
             Sed
             in
             Homine
             bono
             ,
             bonoque
             in
             Angelo
             ,
             non
             datur
             Bona
             Voluntas
             ,
             nisi
             adsit
             Posse
             &
             Scire
             :
             Igitur
             sunt
             tria
             haec
             distincta
             ;
             et
             POSSE
             est
             per
             se
             ut
             principale
             ,
             SAPIENTIA
             est
             a
             POTENTIA
             ,
             &
             ab
             utrisque
             VOLUNTAS
             &
             AMOR.
             
          
           
             
               Ecce
               in
               uno
               capite
               ,
               duo
               tibi
               sunt
               Oculi
               :
               sed
               est
               substantiae
               eorum
               unus
               Aspectus
               ,
               &c.
               
               Quod
               si
               unius
               substantiae
               in
               te
               ista
               bina
               continent
               unitatem
               ,
               non
               v●s
               in
               Deo
               Patre
               &
               Filio
               vere
               duas
               personas
               unam
               habere
               substantiam
               .
               
                 Arnobius
                 Conflict
                 .
                 cum
                 Serapione
                 .
                 p.
              
               354.
               
            
             
               
                 Vid.
                 Caesarii
                 dialog
              
               .
               Q.
               2.
               de
               triplici
               lumine
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               inquit
               Theophil
               .
               Antioch
               .
               ad
               Antol.
               l.
               1.
               p.
               3.
               
            
             
               Leg.
               August
               ,
               de
               Trinitate
               ,
               &
               Dialog
               .
               ex
               eo
               excerpt
               .
               de
               Trinit
               .
               in
               
                 B.P.
                 Gr.
                 Lat.
                 To.
              
               1.
               p
               540.
               
            
          
           
             
               Nihil
               aliud
               est
               Filius
               vel
               Verbum
               Dei
               ,
               quam
               Cogitatio
               ,
               vel
               Ars
               ,
               vel
               Sapientia
               ejus
               —
               Nihil
               aliud
               Sp.
               sanctus
               quam
               Amor
               Dei
               intelligitur
               .
               
                 Id.
                 Ibid.
                 pag.
              
               542
               ,
               543.
               
            
             
               Leg.
               &
               Hilar.
               de
               Trinit
               .
            
          
           
             
               Vid.
               
                 Maxim.
                 Mystagog
                 .
                 Ecclesiast
                 .
                 cap.
              
               6.
               
               Per
               talem
               rationem
               venit
               homo
               ad
               cognitionem
               Dei
               ,
               quod
               est
               Unus
               in
               substantia
               ,
               &
               Trinus
               in
               Personis
               .
               Istud
               idem
               videt
               homo
               in
               seipso
               :
               Nam
               ipse
               videt
               bene
               quod
               semper
               habuit
               homo
               in
               seipso
               Potentiam
               ,
               &
               post
               Potentiam
               ,
               Sapientiam
               :
               —
               Et
               de
               ambabus
               venit
               Amor
               :
               &
               quando
               videt
               homo
               quod
               ita
               est
               in
               seipso
               ,
               ex
               hoc
               intelliget
               bene
               quod
               ita
               est
               in
               Deo
               ,
               qui
               est
               ultra
               illum
               :
               viz.
               Quod
               in
               Deo
               fit
               Potestas
               ,
               &
               de
               illa
               Potestate
               venit
               sapientia
               ,
               &
               de
               utraque
               venit
               Amor.
               Et
               propter
               hoc
               quod
               ex
               prima
               persona
               venit
               secunda
               ,
               &
               de
               ambabus
               procedit
               tertia
               ,
               ideo
               prima
               persona
               vocatur
               Pater
               ,
               secunda
               Filius
               ,
               tertia
               Spiritus
               S.
               Isto
               modo
               venit
               homo
               primo
               ad
               cognitionem
               Dei
               sui
               creatoris
               ,
               quomodo
               est
               fine
               principio
               ,
               &
               quare
               vocatur
               Deus
               ,
               ●nus
               substantia
               ,
               trinus
               personis
               .
               Et
               quia
               prima
               persona
               vocatur
               Pater
               ,
               secunda
               Filius
               ,
               tertia
               Spiritus
               Sanctus
               ;
               &
               quia
               appropinquatur
               Potestas
               Patri
               ,
               Sapientia
               Filio
               ,
               Bonitas
               &
               Amor
               Sp.
               Sancto
               :
               Tali
               modo
               debet
               cognoscere
               Deum
               Filium
               ,
               &
               iste
               modus
               cognitionis
               est
               fundamentum
               contemplationis
               .
               
                 Edmund
                 .
                 Archiepis
                 .
                 Cantuari
                 .
                 Specul
                 .
                 Eccles
                 .
                 cap
              
               28.
               
            
             
               
                 See
                 more
                 of
                 this
                 before
              
               ,
               tom
               .
               1.
               cap.
               5.
               
            
          
           
             See
             Bp.
             Lucy
             ,
             in
             the
             end
             of
             his
             Book
             against
             Hobs
             ,
             proving
             the
             Trinity
             by
             Lully's
             reasons
             .
          
           
             
               Arnobius
               junior
            
             ,
             in
             his
             conflict
             ,
             
               cum
               Serapion
            
             ,
             useth
             this
             similitude
             :
             As
             fire
             and
             gold
             are
             two
             distinct
             substances
             ,
             yet
             fire
             is
             of
             it self
             invisible
             ,
             till
             by
             union
             with
             the
             heated
             gold
             it
             becometh
             visible
             :
             So
             Christ's
             Divine
             Nature
             and
             his
             Humane
             ,
             &c.
             
               Leg.
               pag.
               368
               ,
               369.
            
             
             And
             to
             the
             question
             ,
             
               Utrum
               Pater
               Filium
               genuerit
               Necessitate
               an
               Voluntate
               ,
            
             he
             answereth
             ,
             Neither
             because
             understanding
             or
             Wisdom
             is
             not
             necessitated
             ,
             and
             yet
             is
             antecedent
             to
             Volition
             :
             But
             by
             Necessity
             he
             seemeth
             to
             mean
             that
             which
             is
             by
             constraint
             .
             
               Vid.
               Nat.
               Fevardent
               .
               in
               loc
               .
               Leg.
               Methodii
               Resp
               .
               ad
               eos
               qui
               dicunt
               ,
               Quid
               profuit
               nobis
               Filius
               Dei
               homo
               factus
               ?
               &c.
            
             Edit
             .
             per
             Gretser
             .
          
           
             
               Tunilius
               de
               part
               .
               Div.
               Leg.
               l.
               1.
               c.
               19.
               
                 saith
                 ,
                 that
              
               Et
               essentia
               vel
               natura
               facit
               ,
               quia
               ei
               nihil
               accidens
               est
               ,
               &
               tamen
               voluntate
               ,
               quia
               nihil
               facit
               necessitate
               vel
               coactus
               .
               
                 Speaking
                 of
                 his
                 operations
                 as
                 he
                 is
              
               Bonas
               ,
               Sapiens
               ,
               Fortis
               .
            
             
               
                 Leg.
                 Ruperti
                 Tuitiens
                 .
                 de
                 Divin
                 .
                 Offic.
                 l.
              
               11.
               c.
               2
               ,
               &
               3
               ,
               &
               4.
               
               Quod
               nomen
               Patris
               ,
               Fil●i
               &
               Sp.
               Sancti
               propria
               veri
               Dei
               descriptio
               sit
               ,
               &c.
               
                 per
                 totum
                 lib.
              
               Arnob.
               ubi
               supra
               ,
               l.
               1.
               
                 telleth
                 the
                 Heathens
                 ,
                 how
                 many
                 they
                 worship
                 as
                 Gods
                 ,
                 who
                 once
                 were
                 men
                 ,
                 as
              
               Jupiter
               ,
               Aesculapius
               ,
               Hercules
               ,
               &c.
               p.
               6.
               
            
             
               Leg.
               Theodori
               Presbyteri
               Rhaithuensis
               Praepar
               .
               &
               Meditat.
               de
               Incarnat
               .
               Christi
               ,
               &
               Heresibus
               circa
               eandem
               .
            
             
               Leg.
               &
               Theodori
               Abucarae
               Opuscul
               .
               2.
               explan
               .
               vocum
               quibus
               Philosophi
               utuntur
               ,
               &c.
               Et
               ejusdem
               fidem
               orthodox
               .
               missam
               ad
               Armen
               .
               à
               Thoma
               Patriarch
               .
               Hierosol
               .
            
             
               Vide
               &
               Theoriani
               Dialog
               .
               cum
               Generaliss
               .
               Armeniorum
               .
            
             
               At
               Deus
               Verbum
               nihil
               ipsum
               à
               societate
               &
               animae
               immutatum
               neque
               illorum
               imbecilitatis
               particeps
               ,
               sed
               eis
               suam
               divinitatem
               impartiens
               ,
               unum
               cum
               eis
               fit
               ;
               &
               permanet
               ,
               quod
               erat
               ante
               junctionem
               .
               Vid.
               caetera
               in
               
                 Nemesio
                 Emissen
                 .
                 de
                 Natura
                 hom
                 .
                 cap.
              
               3.
               
            
          
           
             †
             
               Fuge
               garrulitates
               anxias
               Philosophorum
               qui
               asserere
               non
               erubescunt
               ,
               suas
               canumque
               animas
               eandem
               tenere
               speciem
               .
               
                 Basil
                 Hexam
                 .
                 l.
              
               8.
               
               
                 Interp
                 .
                 Eustath
              
               .
            
             
               
                 Leg.
                 Mammerti
                 Claudiani
                 lib.
              
               3.
               de
               statu
               Animae
               ;
               &
               praecipuè
               
                 Gr.
                 Nyssenum
              
               :
               &
               quae
               ex
               eo
               cit●ntur
               in
               Caesarii
               Dialog
               .
               3.
               
            
             
               
                 This
                 stuck
                 with
              
               Galen
               
                 and
                 some
                 such
              
               .
            
             
               His
               &
               talibus
               adductus
               Socrates
               ,
               nec
               patronum
               quaesivit
               ad
               judicium
               capitis
               ,
               nec
               judicibus
               supplex
               fuit
               :
               Adhibuitque
               liberam
               contumaciam
               à
               magnitudine
               animi
               ductam
               ,
               non
               à
               superbia
               :
               &
               supremo
               vitae
               die
               de
               hoc
               ipso
               multa
               disseruit
               ;
               &
               paucis
               ante
               d●ebus
               ,
               cum
               facile
               posset
               educi
               è
               custodia
               ,
               noluit
               :
               Et
               cum
               pene
               in
               manu
               jam
               mortiferum
               illud
               teneret
               poculum
               ,
               locutus
               ita
               est
               ,
               ut
               non
               ad
               mortem
               ,
               verum
               in
               coelum
               videretur
               ascendere
               .
               Ita
               enim
               censebat
               atque
               disseruit
               :
               Duas
               esse
               vias
               ,
               duplicesque
               cursus
               animorum
               è
               corpore
               excedentium
               :
               Nam
               qui
               se
               humanis
               vitiis
               contaminassent
               ,
               &
               se
               totos
               libidinibus
               dedissent
               quibus
               coecati
               velut
               domesticis
               vitiis
               atque
               flagitiis
               se
               inquinassent
               vel
               in
               Republica
               violanda
               fraudes
               inexpiabiles
               concepissent
               ,
               iis
               devium
               quoddam
               iter
               esse
               seclusum
               à
               Concilio
               Deorum
               :
               Qui
               autem
               se
               integros
               castosque
               servassent
               ,
               quibusque
               fuisset
               minima
               cum
               corporibus
               contagio
               ,
               seseque
               ab
               his
               semper
               sevocassent
               ,
               essentque
               in
               corporibus
               humanis
               vitam
               imitati
               Deorum
               ,
               his
               ad
               illos
               à
               quibus
               essent
               profecti
               ,
               reditum
               facilem
               patere
               .
               
                 Cicer.
                 Tuscul
              
               .
               1.
               pag.
               233.
               
            
          
           
             Campanella
             well
             inteth
             ,
             that
             the
             Soul
             hath
             naturally
             a
             certain
             inward
             knowledge
             or
             sense
             of
             it self
             ;
             but
             when
             men
             go
             about
             to
             bring
             this
             to
             such
             a
             knowledge
             as
             we
             have
             of
             things
             extrinsical
             by
             ratiocination
             ,
             they
             oft-times
             reason
             themselves
             into
             Ignorance
             and
             Error
             .
             And
             Cicero
             hath
             the
             very
             same
             .
             
               Nec
               vero
               de
               hoc
               quisquam
               dubitare
               posset
               ,
               nisi
               idem
               nobis
               accideret
               diligenter
               de
               animo
               cogitantibus
               ,
               quod
               iis
               saepe
               usu
               venit
               ,
               qui
               acriter
               oculis
               deficientem
               solem
               intuerentur
               ,
               ut
               aspectum
               omnino
               amitterent
               ;
               sic
               mentis
               acies
               seipsam
               intuens
               ,
               nonnunquam
               hebescit
               ;
               ob
               eamque
               causam
               contemplandi
               diligentiam
               amittimus
               .
            
             Cic.
             Tusc
             .
             l.
             1.
             p.
             233.
             
          
           
             Sosipatra
             ubi
             —
             incidisset
             in
             disputationem
             de
             anima
             in
             genere
             ;
             quae
             ejus
             pars
             supplicio
             puniatur
             ,
             quaeque
             interitus
             sit
             expers
             ,
             dum
             furore
             quodam
             divino
             incitata
             rapitur
             ,
             &c.
             
               Eunap
               .
               in
               Aedes
               .
               p.
            
             594.
             
             Et
             ,
             ut
             quod
             gnotum
             est
             pateat
             ,
             haec
             est
             hominis
             vera
             mors
             ,
             cum
             animae
             nescientes
             Deum
             ,
             perlongissimi
             temporis
             cruciatu
             consumuntur
             ignifero
             ,
             in
             quem
             illas
             jacium
             quidam
             crudeliter
             saevi
             ,
             &
             ante
             Christum
             incogniti
             ,
             &
             ab
             solo
             sciente
             detecti
             .
             
               This
               was
               the
               conceit
               of
            
             Arnob.
             adv
             .
             Gent.
             l.
             2.
             p.
             14.
             
          
           
             *
             
               We
               say
               not
               that
               corporeal
               fire
               doth
               touch
               the
               soul
               .
            
             Sed
             memo●atae
             apud
             inferos
             poenae
             &
             suppliciorum
             generibus
             multiformes
             :
             Ecquis
             erit
             tam
             brutus
             ,
             &
             rerum
             consequentias
             nesciens
             ,
             qui
             animis
             incorruptibilibus
             credat
             ,
             aut
             tenebras
             tartareas
             posse
             aliquid
             nocere
             ?
             aut
             igneos
             fluvios
             aut
             ●aenosis
             gurgitibus
             paludes
             ;
             aut
             rotarum
             volubilium
             circumactus
             .
             Quod
             enim
             eontiguum
             non
             est
             ,
             &
             à
             legibus
             dissolutionis
             amotum
             est
             ,
             licet
             omnibus
             ambiatur
             flammis
             ,
             —
             illibatum
             necesse
             est
             permaneat
             .
             
               Arnob.
               advers
               .
               Gent.
               l.
            
             2.
             p.
             17.
             
             
               Auct
               .
               Bibl.
               Pat.
               To.
            
             1.
             
          
           
             
               And
               seeing
               most
               of
               the
               Heathens
               believe
               the
               Immortality
               of
               souls
               ,
               and
               the
               Justice
               of
               God
               ,
               it
               is
               meet
               that
               they
               believe
               a
               punishment
               for
               the
               bad
               ,
               as
               they
               do
               a
               reward
               for
               the
               good
               .
               As
            
             Arnobius
             saith
             ,
             lib.
             2.
             advers
             .
             Gent.
             Cum
             igitur
             haec
             ita
             sunt
             ,
             quaenam
             injustitia
             tanta
             est
             ,
             ut
             fatui
             vobis
             credulitate
             in
             ista
             videamur
             ?
             Cum
             vos
             &
             similia
             credere
             ,
             &
             in
             eadem
             videamus
             expectatione
             versari
             ?
             Si
             irrisione
             existimamur
             digni
             ,
             quod
             spem
             nobis
             hujusmodi
             pollicemur
             ,
             &
             vos
             eadem
             expectat
             irrisio
             ,
             qui
             spem
             vobis
             immortalitatis
             adsciscitis
             .
             Si
             tenetis
             aliquam
             sequiminique
             ratione
             ,
             &
             nobis
             portione
             ex
             ista
             rationem
             concedite
             .
             Si
             nobis
             haec
             gaudia
             Plato
             promisisset
             —
             Consentaneum
             fuerat
             ejus
             suscipere
             nos
             cultus
             ,
             à
             quo
             tantum
             doni
             expectaremus
             &
             muneris
             .
             Nunc
             cum
             eam
             Christus
             non
             tantum
             promiserit
             ,
             verum
             etiam
             virtutibus
             tantis
             manifestaverit
             ,
             posse
             compleri
             ,
             quid
             alienum
             facimus
             aut
             stultitiae
             crimen
             quibus
             rationibus
             sustinemus
             ,
             si
             ejus
             nomini
             Majestatique
             substernimur
             à
             quo
             speramus
             utrumque
             &
             mortem
             cruciabilem
             fugere
             ,
             &
             vitam
             aeternitate
             donari
             ?
             page
             17.
             
             
               A●ct
               .
               Bib.
               Pat.
               To.
            
             1.
             
          
           
             Of
             the
             probability
             of
             the
             habitation
             of
             the
             Planets
             ,
             see
             Gassendus
             ,
             and
             his
             reasons
             ,
             that
             the
             inhabitants
             are
             not
             men
             of
             our
             species
             ,
             but
             that
             the
             inhabitants
             are
             diversified
             as
             the
             habitations
             are
             ,
             and
             other
             things
             in
             the
             universe
             .
          
           
             Though
             Cicero
             frequently
             derideth
             the
             superstitious
             fear
             of
             Hell
             ,
             yet
             he
             meaneth
             not
             of
             all
             future
             punishment
             of
             the
             wicked
             ,
             but
             of
             the
             Poets
             fables
             of
             
               Styt
               ,
               Cerberus
               ,
               Tantalus
            
             ,
             and
             Sysiphus
             kind
             of
             penalties
             ,
             and
             of
             Minos
             and
             Rhadamanthu●
             the
             infernal
             Judges
             .
          
           
             Sed
             Gegenetis
             Christus
             humani
             (
             inquitis
             )
             c●nservator
             advenit
             cur
             non
             omnes
             aequali
             munifi●entia
             liberat
             ?
             Resp
             .
             Aequaliter
             liberat
             ,
             qui
             aequa●i●et
             omnes
             vocat
             :
             Haud
             ab
             ind●lgentia
             principali
             quemquam
             repellit
             ,
             aut
             respuit
             :
             qui
             sublimibus
             ,
             infimis
             ,
             servis
             ,
             &c.
             uniformiter
             potestatem
             ven●endi
             ad
             se
             facit
             ?
             Patet
             omnibus
             fons
             vitae
             ,
             neque
             ab
             jure
             potandi
             quisquam
             prohibetur
             .
             Si
             tibi
             fastidium
             tantum
             est
             ,
             ut
             oblati
             respuas
             beneficium
             muneris
             ,
             quinimo
             si
             tantum
             sapientia
             praevales
             ,
             ut
             ea
             quae
             offeruntur
             à
             Christo
             ludum
             &
             ineptias
             nomines
             quid
             invitans
             peccat
             ,
             cujus
             solum
             sunt
             hae
             partes
             ,
             ut
             sub
             tui
             juris
             arbitrio
             fructum
             suae
             benignitatis
             exponat
             ?
             —
             An
             orandus
             es
             ut
             beneficium
             salutis
             à
             Deo
             digneris
             accipere
             ,
             &
             tibi
             aspernanti
             ,
             fugientique
             longissime
             ,
             infundenda
             est
             in
             gremium
             divinae
             benevolentiae
             gratia
             ?
             Vis
             sumere
             quod
             offertur
             ,
             &
             in
             tuos
             usus
             convertere
             consulueris
             tu
             tibi
             .
             Aspernaris
             ,
             contemnis
             &
             despicis
             ,
             te
             muneris
             commoditate
             privaveris
             .
             Nulli
             Deus
             infert
             necessitatem
             .
             Object
             .
             Nolo
             (
             inquis
             )
             &
             voluntatem
             non
             babeo
             .
             Resp
             .
             Quid
             ergo
             criminaris
             Deum
             ,
             tanquam
             tibi
             desit
             ?
             Opem
             desideras
             tibi
             ferre
             ,
             cujus
             dona
             &
             munera
             non
             tantum
             asperneris
             &
             fugias
             ,
             verum
             in
             alia
             verbà
             cognomines
             ,
             &
             jocularibus
             facetiis
             prosequaris
             .
             
               Arnob.
               adv
               .
               Gent.
               l.
            
             2.
             
          
           
             Eunomiani
             minas
             futuri
             supplicii
             &
             gehennae
             ,
             non
             ad
             veritatem
             ,
             sed
             ad
             metum
             prolatas
             aiebant
             .
             
               Hermenopul
               .
               de
               Sectis
               .
               Sect.
            
             13.
             
          
           
             See
             more
             of
             this
             before
             ,
             
               Part
               1
               Ch.
               15.
            
             
             The
             Reader
             man
             pardon
             this
             speaking
             of
             the
             same
             thing
             twice
             ,
             both
             because
             the
             Objection
             requireth
             the
             repetition
             ,
             and
             because
             I
             think
             it
             needfull
             to
             most
             Readers
             ;
             to
             procure
             their
             observation
             .
          
           
             Aut
             ideo
             gregem
             pusillum
             appellat
             ,
             quia
             totum
             hominum
             genus
             ,
             ne
             dum
             soli
             sancti
             ,
             cum
             immensa
             illa
             Angelorum
             multitudine
             ,
             collatum
             ,
             perexiguus
             grex
             est
             .
             Est
             enim
             illorum
             multitudo
             incredibilis
             ,
             hominum
             nume
             um
             infinitis
             pene
             partibus
             exceden●
             .
             
               Titus
               ●ostrens
               .
               in
               Luc.
               cap.
            
             12.
             
          
           
             We
             deny
             not
             but
             that
             there
             are
             different
             degrees
             of
             punishment
             according
             to
             the
             difference
             of
             mens
             sins
             .
          
           
             Etsi
             mortalibus
             in
             decies
             millenos
             annos
             haec
             extemis
             sensibus
             exposita
             vita
             producatur
             ,
             nunquam
             tamen
             opinor
             tantae
             Angelorum
             &
             Daemonum
             multitudini
             ,
             hamanarum
             animamarum
             numerus
             par
             erit
             .
             
               Aeneas
               Gazaeus
               de
               Animâ
               Theophrastus
               p.
            
             399.
             
          
           
             †
             Cum
             non
             esses
             ,
             re
             formavit
             ex
             humida
             &
             mini●a
             substantia
             ,
             &
             ex
             minutissima
             guttula
             ,
             quae
             nec
             ipsi
             aliquando
             erat
             .
             
               Thioph
               .
               Antioch
               .
               ad
               Antolych
               .
               l.
            
             1.
             
          
           
             One
             that
             had
             never
             heard
             nor
             thought
             of
             the
             way
             of
             generation
             ,
             would
             think
             it
             as
             unlikely
             a
             thing
             that
             an
             Aco●n
             should
             bring
             forth
             an
             Oak
             ,
             or
             such
             a
             thing
             as
             
               sperma
               humanum
            
             the
             Body
             of
             a
             man
             ,
             as
             you
             do
             that
             the
             body
             rise
             again
             .
             And
             the
             Platonists
             think
             ,
             that
             all
             Souls
             presently
             upon
             their
             departure
             hence
             do
             fabricate
             to
             themselves
             either
             acreal
             or
             ethereal
             bodies
             :
             And
             why
             should
             you
             think
             them
             so
             alienated
             from
             the
             bodies
             which
             they
             lived
             in
             ,
             as
             only
             to
             be
             uncapable
             of
             those
             ?
             If
             we
             knew
             what
             the
             
               hoc
               idem
            
             of
             the
             Body
             is
             ,
             we
             might
             have
             more
             particular
             explicit
             satisfaction
             :
             In
             the
             mean
             time
             we
             must
             implicitly
             trust
             in
             God.
             
               Leg.
               Finem
               Disput
               .
               Zachariae
               Scholast
               .
               Mitylen
               .
            
          
           
             
               Lege
               etiam
               Athenagoram
               de
               Resurrectione
               .
            
             
               
                 Read
                 Garbut
                 of
                 the
                 Resurrection
              
               .
            
          
           
             Read
             
               Aen.
               Gazaeus
            
             his
             Theophrastus
             ,
             where
             is
             a
             handsome
             discourse
             of
             the
             Resurrection
             .
          
           
             If
             Philosophy
             be
             medicinal
             to
             the
             foolish
             world
             ,
             why
             were
             
               Thales
               ,
               Pythagoras
               ,
               Socrates
               ,
               Plato
               ,
               Aristotle
               ,
            
             and
             Zeno
             born
             no
             sooner
             ?
             but
             the
             world
             suffered
             to
             lie
             so
             long
             in
             ignorance
             ?
             Answer
             this
             your selves
             ,
             and
             you
             are
             answered
             .
          
           
             Arnobius
             answereth
             this
             Objection
             ,
             partly
             by
             alledging
             mans
             ignorance
             of
             what
             God
             did
             to
             former
             ages
             ,
             and
             partly
             by
             asserting
             Gods
             mercy
             to
             them
             ▪
             
               adv
               .
               Gentes
               li.
               2.
            
             
          
           
             Obj.
             Quid
             visum
             est
             ut
             ante
             horas
             pauculas
             sospitator
             Christus
             coeli
             ex
             arcibus
             mitteretur
             ?
             Resp
             .
             Quae
             causa
             est
             quod
             serius
             hyems
             ,
             aestas
             ,
             autumnus
             fiant
             ?
             —
             Non
             minus
             inficias
             nescire
             nos
             :
             nec
             promptum
             est
             cu●quam
             Dei
             mentem
             videre
             ,
             aut
             quibus
             modis
             ordinaverit
             res
             suas
             ,
             homo
             animal
             coecum
             &
             ipsum
             se
             nesciens
             ullis
             potest
             rationibus
             consequi
             —
             Nec
             continuo
             sequitur
             ut
             infecta
             fiant
             quae
             facta
             sunt
             ,
             &
             amittat
             res
             fidem
             ,
             quae
             potestatibus
             est
             monstratum
             .
             
               Id.
               ib.
            
             
          
           
             Nam
             quod
             nobis
             objectare
             consuestis
             ,
             novellam
             esse
             Religionem
             nostram
             ,
             &
             ante
             dies
             propemodum
             paucos
             natam
             ,
             neque
             vos
             potuisse
             antiquam
             &
             patriam
             linquere
             ,
             &c.
             ratione
             istud
             intenditur
             nulla
             :
             Quid
             enim
             si
             hoc
             modo
             culpam
             velimus
             infligere
             ,
             prioribus
             illis
             &
             antiquissimis
             seculis
             ,
             quod
             inventis
             frugibus
             glandes
             spreverint
             ,
             quod
             corticibus
             contegi
             ,
             &
             amiciri
             desierint
             pellibus
             ,
             postquam
             vestis
             excogitatae
             est
             textili
             ,
             —
             Commune
             est
             omnibus
             &
             -
             ab
             ipsis
             pene
             incunabulis
             traditum
             ,
             bona
             malis
             anteferre
             ,
             inutilibus
             utilia
             praeponere
             —
             Convenit
             ut
             inspiciatis
             non
             factum
             ,
             nec
             quid
             reliquerimus
             opponere
             ,
             sed
             secuti
             quid
             simus
             potissimum
             contucri
             .
             
               Arnob.
               ib.
               l.
            
             2.
             
             
               And
               he
               next
               instanceth
               ,
               what
               abundance
               of
               things
               they
               had
               then
               innovated
               at
            
             Rome
             .
             Et
             postea
             —
             sed
             novellum
             nomen
             est
             nostrum
             ,
             &
             ante
             dies
             paucos
             Religio
             est
             nata
             quam
             sequimur
             :
             Resp
             .
             Ut
             interim
             concedam
             —
             Quid
             est
             in
             negotiis
             hominum
             ,
             quod
             vel
             opere
             corporis
             &
             manibus
             fiat
             ,
             vel
             solius
             animae
             disciplina
             &
             cognitione
             teneatur
             ,
             quod
             non
             ex
             aliquo
             coeperit
             tempore
             ?
             Philosophia
             ,
             Musica
             ,
             Astronomia
             ,
             
               &c.
               Id.
               ib.
               p.
            
             24.
             
          
           
             Religionis
             autoritas
             non
             est
             tempore
             estimanda
             sed
             numine
             .
             
               Id.
               ib.
               Yet
               next
               he
               saith
               ,
               Our
               Religion
               is
               the
               oldest
               ,
               because
               God
               is
               so
               ,
               though
               Christ
               came
               but
               lately
               to
               teach
               it
               us
               better
               .
            
          
           
             Leg.
             
               Ivon
               Carnotens
            
             .
             de
             rebus
             Ecclesiast
             .
             cap.
             Quare
             Deus
             natus
             &
             passus
             est
             ?
             
               Bibl.
               Pat.
               To.
            
             10.
             pag.
             809
             ,
             810.
             
             Etiam
             
               Ruper
               .
               Tuitiens
               .
               li.
            
             3.
             
               de
               Divinis
               Offic.
               cap.
            
             14.
             de
             eo
             quod
             solet
             quaeri
             ,
             Cur
             Deus
             lapsum
             hominis
             evenire
             permiserit
             ,
             pro
             quo
             Incarnatio
             ejus
             necessaria
             fuit
             ?
             pag.
             897.
             
             Pythagoras
             samius
             suspicione
             dominationis
             injustâ
             vivus
             concrematus
             in
             fano
             est
             :
             Nunquid
             ea
             quae
             docuit
             ,
             vim
             propriam
             perdiderunt
             ,
             quia
             non
             Spiritum
             sponte
             ,
             sed
             crudelitate
             appetitus
             effudit
             :
             similiter
             Socrates
             civitatis
             suae
             judicio
             damnatus
             ,
             
               &c.
               
               Aquilius
               ,
               Trebonius
               ,
               Regulus
               ,
            
             acerbissinarum
             mortium
             experti
             sunt
             formas
             :
             nunquid
             idcirco
             post
             vitam
             judicati
             sunt
             turpes
             ?
             Nemo
             unquam
             innocens
             male
             interemptus
             infamis
             est
             ;
             nec
             turpitudinis
             alicujus
             commaculatur
             nota
             ,
             qui
             non
             suo
             merito
             ,
             poenas
             graves
             ,
             sed
             truciatoris
             perpetitur
             saevitatem
             .
             
               Arnob.
               adv
               .
               Gent.
               li.
            
             1.
             p.
             7.
             
          
           
             How
             gallantly
             have
             your
             Learned
             Philosophers
             excelled
             us
             ?
             When
             the
             Pyrrhonians
             and
             Arcesilas
             his
             new
             Academeticks
             have
             learned
             to
             know
             that
             ●ing
             can
             be
             known
             ;
             and
             the
             one
             sort
             of
             them
             say
             that
             they
             know
             not
             
               that
               much
            
             neither
             .
             But
             whether
             they
             dare
             say
             that
             they
             know
             that
             they
             know
             not
             that
             much
             they
             have
             not
             told
             us
             .
             Of
             them
             even
             Cicero
             learned
             as
             much
             to
             doubt
             as
             to
             know
             .
          
           
             
               Quicquid
               nil
               verum
               statuens
               Academia
               duplex
            
             
               Personat
               ;
               arroso
               quicquid
               sapit
               ungue
               Cleanthes
               —
               
                 Apol.
                 Sidonius
                 Carm.
              
               2.
               p.
               123.
               
            
          
           
             *
             Quid
             nobis
             est
             investigare
             ●a
             quae
             neque
             scire
             compendium
             ,
             neque
             ignorare
             detrimentum
             est
             ullum
             ?
             Remittite
             haec
             Deo
             ,
             atque
             ipsum
             scire
             concedite
             ,
             quid
             ,
             quare
             ,
             &
             unde
             sit
             ?
             debuerit
             esse
             aut
             non
             esse
             .
             Vestris
             non
             est
             rationibus
             liberum
             implicare
             vos
             talibus
             ,
             &
             tam
             remotas
             inutiliter
             curare
             res
             :
             Vestra
             in
             ancipiti
             sita
             est
             salus
             animarum
             vestrarum
             ;
             &
             nisi
             vos
             applicatis
             Dei
             Principis
             notioni
             ,
             à
             corporalibus
             vinculis
             exolutos
             ,
             expectat
             mors
             saeva
             ;
             non
             repentinam
             afferens
             extinctionem
             ,
             sed
             pertractum
             temporis
             cruciabilis
             poenae
             acerbitate
             consumens
             .
             
               Arnob.
               adv
               .
               Gent.
               l.
            
             2.
             
          
           
             Lege
             pretiosissimum
             Grotii
             lib.
             de
             satisfactione
             :
             Item
             Zarnovecium
             &
             Johan
             .
             Junium
             &
             Essenium
             de
             satisf
             .
          
           
             Pontifex
             ille
             credo
             est
             qui
             principaliter
             apud
             divinitatem
             summae
             Trinitatis
             humani
             generis
             oblata
             sanctificat
             ,
             peccata
             expiat
             ,
             vota
             commendat
             .
             Ipse
             ergo
             verus
             sacerdos
             est
             ,
             quia
             Filius
             Dei
             secundum
             id
             quod
             aequalis
             est
             Patri
             ,
             non
             tam
             preces
             fundit
             ,
             quam
             prec●ntes
             exaudit
             ;
             homo
             potius
             hic
             intelligendus
             est
             ,
             quem
             Pontificem
             Apostolus
             d●cens
             ,
             nostrisque
             infirmitatibus
             compati
             ,
             &c.
             
               Claudian
               Mammert
               .
               de
               statu
               Animae
               contr
               .
               Faust
               .
               l.
            
             1
             c
             3.
             
          
           
             *
             
               
                 The
                 parts
                 and
                 style
                 of
                 men
                 may
                 vary
                 ,
                 who
                 speak
                 the
                 same
                 truth
                 .
              
               Sentit
               ut
               Py●hagoras
               ,
               dividit
               ut
               Socrates
               ,
               explicat
               ut
               Plato
               ,
               implicat
               ut
               Aristoteles
               ,
               ut
               Aeschines
               blanditur
               ,
               ut
               Demosthenes
               irascitur
               ,
               vernat
               ut
               Hortensius
               ,
               ut
               Cethegus
               ,
               incitat
               ut
               Curio
               ,
               moratur
               ut
               Fabius
               ,
               simulat
               ut
               Crassus
               ,
               dissimulat
               ut
               Caesar
               ,
               suadet
               ut
               Cato
               ,
               dissuadet
               ut
               Appius
               ,
               persuadet
               ut
               Tullius
               :
               instruit
               ut
               Hieronimus
               ,
               destruit
               ut
               Lactantius
               ,
               astruit
               ut
               Augustinus
               ,
               attollitur
               ut
               Hilarius
               ,
               summittitur
               ut
               Joannes
               ,
               ut
               Basilius
               corripit
               ,
               ut
               Gregorius
               consolatur
               ,
               ut
               Orosius
               affluit
               ,
               ut
               Ruffinus
               stringitur
               ,
               ut
               Eusebius
               narrat
               ;
               ut
               Eucheus
               sollicitat
               ,
               ut
               Paulinus
               provocat
               ,
               ut
               Ambrosius
               perseverat
               .
               Sidonius
               Ep
               
                 Mamme●t
                 .
                 pop
                 .
                 l.
                 de
              
            
             
               
                 Even
                 as
                 your
                 Heathen
                 Authors
                 had
                 their
                 several
                 styles
                 ,
                 so
                 had
                 the
                 Sacred
                 Writers
                 .
              
               Qua
               Cris●us
               brevitate
               pla●er
               ,
               quo
               pondere
               Varro
               .
               Quo
               genio
               Plautus
               ,
               quo
               flumine
               Quintilianus
               .
               Qua
               pompa
               Tacitus
               nunquam
               sine
               laude
               loquendus
               .
               
                 Apol.
                 Sidonius
                 Carm
              
               2.
               
               
                 Auctuar
                 .
                 Bib.
                 Patr.
                 p.
              
               123.
               
            
          
           
             
               Nihil
               fide
               nostra
               ini
               quius
               fingi
               posset
               ,
               si
               in
               eruditos
               tantum
               ,
               &
               dicendi
               facultate
               &
               Logicis
               demonstrationibus
               excellentes
               caderet
               :
               popularis
               autem
               multitudo
               ,
               ut
               auro
               &
               argento
               aliisque
               omnibus
               rebus
               ,
               quae
               hic
               in
               pretio
               habentur
               ,
               atque
               à
               plerisque
               avide
               expetuntur
               ,
               sic
               hoc
               quoque
               frustraretur
               ,
               ac
               Deus
               id
               quod
               altum
               &
               excelsum
               est
               ,
               &
               ad
               paucos
               pertingit
               ,
               gratum
               acceptumque
               haberet
               ;
               contra
               ,
               quod
               propinquius
               est
               ,
               nec
               vulgi
               captum
               superat
               ,
               aspernaretur
               &
               rejiceret
               .
               
                 Nazianz.
                 Orat.
              
               26.
               p.
               458.
               
            
             
               Sed
               ab
               indoctis
               hominibus
               &
               rudibus
               scripta
               sunt
               .
               Et
               idcirco
               non
               sunt
               facili
               auditione
               credenda
               .
               Vide
               ne
               magis
               fortior
               haec
               causa
               fit
               :
               cur
               illa
               sint
               nullis
               coinqu●nata
               mendaciis
               ;
               mente
               simplici
               prodita
               ,
               &
               ignara
               lenociniis
               ampliare
               Trivialis
               &
               sordidus
               sermo
               est
               :
               Nunquam
               enim
               veritas
               sectata
               est
               fucum
               ,
               nec
               quod
               exploratum
               &
               certum
               est
               ,
               circumduci
               se
               patitur
               orationis
               per
               ambitum
               longiorem
               :
               Collectiones
               Enthymemeta
               ,
               definitiones
               ,
               omniaque
               illa
               ornamenta
               quibus
               fides
               quaeritur
               assertionis
               ,
               suspicantes
               adjuvant
               ,
               non
               veritatis
               lineamenta
               demonstrant
               —
               Soloecismis
               ,
               Barbarismis
               ,
               inquis
               obsitae
               sunt
               tes
               vestrae
               —
               Puerilis
               sane
               &
               angusti
               pectoris
               reprehensio
               :
               Quam
               si
               admitteremus
               ut
               vera
               sit
               —
               Quid
               enim
               officit
               ,
               O
               quaeso
               ?
               aut
               quam
               praestat
               intellectui
               tarditatem
               ?
               utiumne
               quid
               leve
               ,
               an
               hirsuta
               cum
               asperitate
               promatur
               ?
               inflectatur
               quod
               acui
               ,
               an
               acuatur
               quod
               oportebat
               inflecti
               —
               
                 Arnob.
                 l.
              
               1.
               p.
               10.
               
            
             
               Dissoluti
               est
               pectoris
               ,
               in
               rebus
               seriis
               quaerere
               voluptatem
               —
               Atsi
               verum
               spectes
               ,
               nullus
               sermo
               natura
               est
               integer
               ,
               vitiosus
               similiter
               nullus
               :
               Quaenam
               enim
               est
               ratio
               naturalis
               ,
               aut
               in
               mundi
               constitutionibus
               lex
               scripta
               ,
               ut
               hic
               paries
               dicatur
               ,
               &
               haec
               sella
               ?
               
                 Id.
                 ibid.
              
               
            
          
           
             Lege
             Basilii
             Hexamer
             .
             &
             Greg.
             Nysseni
             addit
             .
          
           
             *
             
               Basil
               
                 saith
                 ,
                 that
              
               In
               principio
               
                 is
                 In
                 the
                 beginning
                 of
                 time
                 ;
                 but
                 that
                 the
                 intellectual
                 world
                 is
                 here
                 presupposed
              
               :
               Erat
               antiquissima
               creaturae
               ordinatio
               ,
               illis
               quae
               extra
               mundum
               sunt
               ,
               apta
               virtutibus
               ,
               orta
               sine
               tempore
               ,
               sempiterna
               sibique
               propria
               :
               in
               qua
               conditor
               omnium
               Deus
               opera
               certa
               constituit
               ,
               id
               est
               ,
               lumen
               intellectibile
               ,
               conveniens
               beatitudini
               amantium
               Dominum
               :
               Rationabile
               ,
               invisibilesque
               dico
               naturas
               ,
               &
               omnium
               intellectibilium
               decorationem
               ,
               quae
               capacitatem
               nostrae
               mentis
               excedunt
               ,
               quorum
               nec
               vocabula
               reperire
               possibile
               est
               .
               Haec
               substantiam
               invisibilis
               mundi
               replevisse
               sciendum
               est
               ,
               &c.
               
                 Basil
                 .
                 Hex
                 .
                 interp
                 .
                 Eustath
                 .
                 l.
              
               1.
               
            
             
               Caesarius
               Dial.
               1.
               
               Qu.
               50
               &
               Qu.
               51.
               
                 saith
                 ,
                 That
              
               Moses
               
                 past
                 by
                 the
                 Nations
                 of
                 Angels
                 ,
                 and
                 began
                 with
                 the
                 creation
                 of
                 the
                 visible
                 world
                 ,
                 and
                 that
                 the
                 first
                 day
                 he
                 created
                 Matter
                 ,
                 and
                 afterward
                 other
                 things
                 of
                 that
                 ,
                 &c.
                 
                 And
                 that
                 of
                 the
                 Light
                 first
                 made
                 ,
                 God
                 made
                 the
                 Sun.
                 But
                 he
                 ignorantly
                 denieth
                 its
                 circular
                 motion
                 .
              
            
          
           
             Sed
             &
             no●
             in
             h●jusmodi
             casibus
             non
             auxiliatur
             Deus
             .
             Prompta
             &
             manifesta
             causa
             est
             .
             Nihil
             enim
             est
             nobis
             promissum
             ad
             hanc
             vitam
             ▪
             nec
             in
             carunculae
             hujus
             folliculo
             constitutis
             ,
             opis
             al●quid
             sponsum
             est
             ,
             auxiliique
             decretum
             :
             Quinimo
             edocti
             sumus
             minas
             omnes
             quaecunque
             sunt
             parvi
             ducere
             —
             Atque
             ista
             quam
             dicitis
             persecut
             onis
             asperitas
             ,
             liberatio
             nostra
             est
             ,
             non
             persecutio
             :
             nec
             poenam
             vexat
             o
             inferet
             ,
             sed
             ad
             lucem
             libertat●s
             educet
             :
             
               Arnobius
               adv
               .
               Gent.
               l.
            
             2.
             
               in
               fine
            
             .
          
           
             Obj.
             Sed
             &
             ipse
             pollicetur
             ●uae
             non
             probat
             .
             R●sp
             .
             Ita
             est
             :
             Nulla
             enim
             futurorum
             existere
             potest
             comprobatio
             .
             
               Arnob.
               lib.
            
             2.
             
          
           
             Read
             
               Cicero
               de
               Fato
               ,
               de
               Divinatione
               ,
            
             &c.
             and
             all
             those
             Philosophers
             
               de
               Fato
            
             ,
             whose
             Opinions
             Grotius
             hath
             collected
             ,
             and
             you
             will
             see
             that
             they
             had
             the
             same
             doubts
             as
             we
             ,
             but
             were
             less
             able
             to
             resolve
             them
             .
          
           
             Intellectum
             est
             optimum
             cognoscere
             voluntatem
             Dei
             :
             O●nium
             superior
             efficitur
             homo
             ,
             qui
             ob●d
             erit
             veritati
             .
             
               Pachomius
               in
               mo●i●
               .
               per
               Voss
               .
               Ed●t
               .
            
          
           
             Leg.
             librum
             excell
             .
             
               D.
               Strangii
               Scoti
            
             de
             hisce
             controversiis
             .
             Plurima
             etiam
             consideratu
             dignissima
             sunt
             in
             
               Ro●
               .
               B●
               o●ii
               Metaphysic
            
             .
          
           
             
               Dorothaeus
               Doct.
               6.
            
             to
             prove
             the
             unsearchableness
             of
             Gods
             Counsels
             and
             differencing
             grace
             ,
             doth
             instance
             in
             two
             young
             Maids
             in
             natural
             temper
             much
             like
             ,
             both
             brought
             as
             Captives
             in
             a
             Ship
             to
             be
             sold
             .
             A
             holy
             woman
             bought
             one
             of
             them
             ,
             and
             instructed
             her
             in
             holyness
             .
             A
             Harlot
             bought
             the
             other
             ,
             and
             taught
             her
             the
             trade
             of
             wickednesse
             :
             And
             who
             ,
             saith
             he
             ,
             can
             give
             the
             reason
             of
             this
             event
             ?
          
           
             How
             like
             are
             the
             stories
             of
             Eunapius
             ,
             of
             
               ●amblichus
               ,
               Aedesius
               ,
               Sosipatra
            
             the
             wife
             of
             Eustathius
             ,
             and
             others
             ,
             their
             raptures
             ,
             prophesies
             ,
             visions
             ,
             miracles
             ,
             to
             those
             of
             the
             Roman
             Legends
             ,
             and
             the
             Quakers
             ?
          
           
             Sensus
             nostros
             ,
             non
             parens
             ,
             non
             nutrix
             ,
             non
             magister
             ,
             non
             poeta
             ,
             non
             scena
             depravat
             ;
             non
             multitudinis
             consensu●
             abducit
             à
             vero
             :
             Animis
             omnes
             tenduntur
             infid●ae
             ,
             vel
             ab
             ii●
             quos
             modo
             enumeravi
             vel
             ab
             ea
             quae
             penitus
             in
             omni
             sensu
             implicata
             insidet
             imitatrix
             boni
             voluptas
             ,
             malorum
             autem
             mater
             omnium
             .
             
               Cic.
               de
               leg
            
             .
             1.
             p.
             226.
             
          
           
             Of
             the
             Canon
             of
             the
             Scripture
             ,
             read
             Dr.
             
               Reynolds
               ,
               de
               .
               lib.
               Apocr
               .
            
             and
             Bishop
             Cosin
             ,
             his
             full
             Collections
             on
             that
             subject
             .
             
               Vide
               etiam
               Carm.
               Jambic
               .
               Amphilochii
               in
               Auct
               .
               Bibl.
               Pat.
               To.
               1.
               pag.
               624.
               
            
             Many
             Papists
             confess
             ,
             that
             the
             H.
             Scriptures
             contain
             all
             things
             necessary
             to
             the
             salvation
             of
             all
             .
          
           
             Quemadmodum
             ●enim
             siquis
             vellet
             sapientiam
             hujus
             seculi
             exercere
             ,
             non
             aliter
             hoc
             consequi
             poterit
             ,
             nisi
             dogmata
             Philosophorum
             legat
             ;
             sic
             quicunque
             volumus
             p●etatem
             in
             Deum
             exercere
             ,
             non
             ●li●nde
             discemus
             quàm
             ex
             Scripturis
             Divin●s
             .
             
               S.
               H●ppel●t
               .
               Homil.
               A●ctuat
               .
               Bibl.
               Pat.
               To.
            
             1.
             p.
             622.
             
          
           
             Thus
             Julian
             and●unapius
             ●unapius
             in
             Aedesio
             ,
             pag.
             (
             mihi
             )
             598
             ,
             &c.
             
          
           
             *
             
               As
               you
               cannot
               judge
               of
               the
               faculties
               of
               man
               by
               an
               instant
               ,
               so
               neither
               of
               the
               nature
               of
               Christianity
               by
               instant
               Christians
               .
            
             A
             primo
             mirabil
             ter
             occulta
             est
             natura
             ,
             nec
             perspici
             nec
             cognosci
             potest
             ;
             progiedientibus
             autem
             aetatibus
             sensim
             ,
             tardéve
             potius
             nosmetipsos
             cognoscimus
             :
             Itaque
             illa
             prima
             commendatio
             quae
             a
             natura
             nostri
             facta
             est
             ,
             nobis
             obscura
             &
             ince●ta
             est
             ;
             primusque
             apperitus
             ille
             animi
             ,
             tantum
             agit
             ut
             salvi
             atque
             integri
             esse
             possimus
             :
             cum
             autem
             despicere
             caeperimus
             &
             sentire
             quid
             simu●
             ,
             &
             quid
             ab
             animantibus
             coeteris
             differamus
             ,
             tum
             ea
             sequi
             incipimus
             ad
             quae
             nati
             sumus
             .
             
               cic
               .
               de
               fin
               .
               l.
            
             5.
             p.
             192.
             
             
               So
               is
               it
               here
            
             .
          
           
             Cum
             Antistibus
             agamus
             ut
             ex
             libris
             illis
             (
             Sibillinis
             )
             quidvis
             potius
             quam
             Regem
             proferant
             :
             Quem
             Romae
             posthac
             nec
             Dii
             nec
             homines
             esse
             patientur
             .
             
               Cic.
               Divinat
               .
               l.
            
             2.
             p.
             186.
             
          
           
             Imperatorem
             necesse
             est
             ut
             suspiciamus
             ,
             ut
             enim
             quem
             Dominus
             noster
             elegit
             :
             ut
             merito
             dixerim
             ,
             Noster
             est
             magis
             Caesar
             ,
             ut
             à
             Deo
             nostro
             constitutus
             .
             
               Tertul.
               Apol.
               c.
            
             33.
             
          
           
             
               Beda
               in
               Apocal.
               13.
               fol.
               211.
               p.
               2.
               
                 expoundeth
                 the
                 number
                 of
                 Antichrist
              
               666
               
                 by
                 reference
                 to
              
               1
               King
               10.14
               .
               2
               Chron.
               9.13
               .
               where
               Solomon's
               
                 yearly
                 revenue
                 of
                 Gold
                 was
              
               666
               
                 talents
                 :
                 and
                 so
                 he
                 saith
                 ,
                 Antichrist
                 shal
                 exact
                 that
                 tribute
                 of
                 mony
                 to
                 himself
                 ,
                 which
                 is
                 due
                 to
                 a
                 true
                 King.
                 As
                 if
                 covetousness
                 and
                 great
                 revenues
                 were
                 the
                 number
                 of
                 the
                 Beast
                 .
              
            
             
               Et
               in
               cap.
               17.
               
               In
               purpura
               fucus
               simulati
               regiminus
               :
               In
               coccino
               ,
               cruentus
               habitus
               impietatis
               demonstratur
               .
               Fol.
               214.
               p.
               2.
               
            
             
               Vobis
               humana
               aestimatio
               innocentiam
               tradidit
               :
               humana
               item
               dominatio
               imperavit
               :
               Inde
               nec
               plenae
               nec
               adeo
               timendae
               estis
               disciplinae
               :
               Tanta
               est
               prudentia
               hominis
               ad
               demonstrandum
               bonum
               ,
               quantum
               authoritas
               ad
               exigendum
               :
               tam
               illa
               falli
               facilis
               quam
               ista
               contemni
               .
               
                 Tertul.
                 Apol.
                 c.
              
               45.
               
            
          
           
             
               In
               ecclesia
               non
               coactum
               ,
               sed
               acquiescentem
               oportet
               ad
               meliora
               converti
               :
               Non
               est
               enim
               qui
               curare
               possit
               invitum
               .
               Chrysost
               .
            
             
               Nemo
               invitus
               bene
               agit
               ,
               etiamsi
               bonum
               est
               quod
               facit
               .
               
                 Aug.
                 Confes
              
               .
            
          
           
             Praefecti
             vel
             Antistetis
             vitium
             est
             non
             quàm
             optimum
             esse
             ,
             nec
             novas
             subinde
             virtutum
             accessiones
             facere
             :
             siquidem
             virtutis
             suae
             praestantia
             ,
             multitudinem
             ad
             mediocritatem
             tracturus
             sit
             .
             
               Nazian
               .
               Orat.
            
             1.
             p.
             8.
             
          
           
             Profecto
             ars
             quaedam
             artium
             ,
             &
             scientia
             scientiarum
             mihi
             esse
             videtur
             ,
             hominem
             regere
             ,
             animal
             omnium
             maxime
             varium
             &
             multiplex
             .
             
               Id.
               ibid.
            
             
          
           
             
               Sicut
               noxium
               est
               si
               unitas
               defit
               bonis
               ,
               ita
               perniciosum
               est
               si
               sit
               in
               malis
               .
               Perversos
               quippe
               Unitas
               corroborat
               ,
               dum
               concordant
               ;
               &
               tanto
               magis
               incorrigibiles
               ,
               quanto
               unanimes
               fecit
               .
               
                 Greg.
                 Moral
                 .
                 l.
              
               33.
               
            
             
               Sed
               perturbat
               nos
               opinionum
               varietas
               hominumque
               dissensio
               :
               &
               quia
               non
               idem
               contingit
               in
               sensibus
               ,
               hos
               natura
               certos
               putamus
               :
               Illa
               quae
               aliis
               sic
               ,
               aliis
               secus
               ,
               nec
               iisdem
               semper
               uno
               modo
               videntur
               ,
               ficta
               esse
               dicimus
               .
               Quod
               est
               longe
               aliter
               .
               
                 Cic.
                 de
                 leg
              
               .
               1.
               p.
               226.
               
            
          
           
             
               Spiritus
               sanctus
               est
               Patris
               &
               Filii
               Amor
               &
               connexio
               :
               ad
               ipsum
               pertinet
               societas
               ,
               qua
               efficimur
               unum
               corpus
               unici
               Filii
               Dei.
               Sicut
               enim
               unum
               corpus
               hominis
               multis
               constat
               membris
               ,
               &
               vegetat
               omnia
               membra
               una
               anima
               ,
               faciens
               in
               oculo
               ut
               videat
               ,
               in
               aure
               ut
               audiat
               ,
               &c.
               
               Ita
               Spiritus
               sanctus
               membra
               corporis
               Christi
               quod
               est
               ecclesia
               ,
               continet
               &
               vegetat
               .
               Et
               sicut
               humani
               corporis
               membrum
               praecisum
               ,
               formam
               quidem
               qua
               membrum
               cognoscitur
               retinet
               ,
               &c.
               
               Sic
               quicunque
               à
               praedictae
               pacis
               unitate
               divisus
               est
               ,
               sacramentum
               quidem
               tanquam
               formam
               retinet
               ,
               sed
               spiritu
               praeter
               unitatem
               non
               vivit
               .
               Frustra
               ergo
               foris
               de
               forma
               gloriantur
               ,
               nisi
               i●tus
               spiritu
               vegetentur
               .
               
                 Aug.
                 de
                 Grat.
              
               
            
             
               Nullus
               Christianus
               malus
               est
               nisi
               hanc
               professionem
               simulaverit
               .
               
                 Athenag
                 .
                 leg
                 .
                 pro
                 Christ
                 .
                 p
              
               3.
               
            
             
               Nemo
               (
               in
               carceribus
               vestris
               )
               Christianus
               nisi
               plane
               tantum
               Christianus
               :
               aut
               si
               aliud
               ,
               jam
               non
               Christianus
               .
               
                 Tert.
                 Apol.
                 c.
              
               43.
               
            
          
           
             *
             
               Ut
               ubicunque
               triticum
               ,
               ibi
               &
               zizania
               :
               sic
               ubicunque
               fuerit
               bonum
               Dei
               ,
               i●l●c
               erit
               &
               scandalum
               inimici
               .
               
                 Chrysost
                 .
                 in
                 Matth.
              
               6.
               
               Hom.
               33.
               
            
             
               Sed
               dicet
               aliquis
               etiam
               de
               nostris
               excedere
               quosdam
               à
               regula
               disciplinae
               :
               Desunt
               tum
               Christiani
               haberi
               apud
               nos
               .
               Philosophi
               vero
               illi
               cum
               talibus
               factis
               in
               nomine
               &
               in
               honore
               sapientiae
               perseverant
               .
               
                 Tertul.
                 Apol
                 c
              
               46.
               
               
                 See
                 a
                 notable
                 exhortation
                 in
              
               Dorothaeus
               ,
               Doct.
               5.
               ne
               nos
               ipso
               i●f●memu
               ,
               
                 How
                 unhappy
                 they
                 are
                 that
                 go
                 on
                 their
                 own
                 heads
                 ,
                 and
                 want
                 good
                 guides
                 in
                 Religion
                 .
              
               Bibl.
               Pat.
               Gr.
               lat
               .
               ●o
               .
               1.
               p.
               778.
               
            
          
           
             
               An
               hoc
               usquequaque
               aliter
               in
               vita
               ?
               &
               non
               ex
               maxima
               parte
               de
               tota
               judicabis
               .
               An
               dubium
               est
               quin
               virtus
               ita
               maximam
               partem
               obtineat
               in
               rebus
               humanis
               ,
               ut
               reliquas
               obruat
               ?
               Audebo
               quae
               secundum
               naturam
               sunt
               Bona
               appellare
               ,
               nec
               fraudare
               suo
               veteri
               nomine
               ,
               virtutis
               autem
               amplitudinem
               quasi
               in
               altera
               librae
               lance
               ponere
               .
               Terram
               ,
               mihi
               crede
               ,
               ea
               lanx
               ,
               &
               maria
               deprimet
               :
               semper
               enim
               ex
               eo
               quod
               maxima●
               partes
               continet
               ,
               latissimeque
               funditur
               ,
               res
               tota
               appellatur
               .
               Dicimus
               aliquem
               hilarem
               vivere
               ?
               ●gitur
               si
               semel
               tristior
               effectus
               est
               ,
               an
               hilara
               vita
               amissa
               est
               ?
               
                 Cic.
                 de
                 fin
                 .
                 l.
              
               5
               pag.
               209.
               
            
             
               Isti
               ipsi
               qui
               voluptate
               &
               dolore
               omnia
               metiuntur
               ,
               nonne
               clammt
               ,
               sapienti
               plus
               semper
               adesse
               quod
               velit
               ,
               quam
               quod
               nolit
               .
               
                 Id
                 ,
                 ibid.
              
               
            
          
           
             
               
                 Those
                 that
                 revolt
                 from
                 Christ
                 because
                 of
                 sufferings
                 ,
                 are
                 like
                 him
                 that
              
               Cicero
               ,
               ibid.
               
                 speaks
                 of
              
               Nobis
               H●racleo●es
               ille
               Dionysius
               flagitiose
               descivisse
               videtur
               à
               Stoicis
               ,
               propter
               oculorum
               dolorem
               .
               Quasi
               hoc
               didicisset
               â
               Zenone
               ,
               non
               dolere
               cum
               doleret
               !
               Illud
               audierat
               ,
               nec
               tamen
               didicerat
               ,
               Malum
               illud
               non
               esse
               ,
               quia
               turpe
               non
               esset
               ,
               &
               esset
               ferendum
               viro
               .
               p.
               209.
               
            
             
               Qui
               per
               virtutem
               peritat
               ,
               non
               interit
               .
               
                 Plaut
                 .
                 in
                 du
                 capt
              
               .
            
          
           
             Non
             meretur
             audire
             veritatem
             ,
             qui
             fraudulenter
             interrogat
             .
             Ambros
             .
          
           
             Read
             the
             beginning
             of
             
               Theophil
               .
               Antioch
               :
               ad
               Antolyc
               .
            
             shewing
             that
             wickedness
             causeth
             further
             Atheism
             ,
             and
             that
             it
             blindeth
             sinners
             that
             they
             cannot
             know
             God.
             
          
           
             Viva
             lectio
             est
             vita
             sanctorum
             .
             
               Greg.
               Mor.
            
             24.
             
          
           
             *
             
               An
               vero
               nisi
               Deum
               genus
               humanum
               respicere
               ▪
               eique
               praeesse
               putaremu●
               ,
               adeo
               puritati
               &
               innocentiae
               studeremus
               ?
               Nequaquam
               ,
               sed
               quia
               persuasissimi
               sum●s
               ,
               Deo
               cui
               &
               no●
               &
               m●nd●m
               hunc
               condid●t
               ,
               transactae
               hic
               vitae
               totius
               rationes
               nos
               reddituros
               ,
               moderatum
               ,
               benignum
               ,
               &
               plerisque
               contemptum
               vivendi
               genus
               deligimus
               .
               Quippe
               nullum
               in
               hac
               vita
               tantum
               malum
               ,
               etiamsi
               capitis
               periculum
               agatur
               ,
               supervenire
               nobis
               posse
               a●b
               tramur
               ,
               quod
               omnino
               sit
               minimi
               ,
               immo
               nihili
               faciendum
               prae
               illa
               quam
               à
               summo
               judice
               expectamus
               olim
               foelicitate
               ,
               &c.
               
                 Athenag
                 .
                 Apol.
                 p.
              
               58.
               
                 in
                 B.P.
              
               
            
             
               Si
               enim
               solam
               hanc
               praesentem
               vitam
               nos
               victuros
               crederemus
               ,
               suspicioni
               foret
               locus
               ,
               nos
               carni
               &
               sanguini
               indulgentes
               ,
               aut
               avarit●a
               aut
               concupiscentia
               captos
               ,
               peccare
               ?
               Nos
               vero
               omnibus
               non
               modo
               factis
               sed
               cogitationibus
               &
               sermonibus
               nostris
               ,
               tum
               noctu
               tum
               interdiu
               ,
               Deum
               adesse
               scimus
               ;
               eumque
               &
               totum
               esse
               lumen
               ,
               &
               quae
               in
               cordibus
               nostris
               latent
               videre
               ,
               &
               hac
               mortali
               vita
               defunctos
               ,
               alteram
               hac
               terrestri
               longe
               meliorem
               ,
               nempe
               coelestem
               ,
               nos
               victuros
               .
               
                 Id.
                 ibid.
                 p.
              
               77.
               
            
          
           
             Dubitamus
             ,
             ambigimus
             ,
             necesse
             quod
             dicitut
             plenum
             fidei
             suspicam●r
             :
             committamus
             nos
             Deo
             ,
             nec
             plus
             apud
             nos
             valeat
             incredulitas
             nostra
             ,
             quàm
             illius
             nominis
             &
             potentiae
             magnitudo
             :
             ne
             dum
             ipsi
             nobis
             argumenta
             conquirimus
             quibus
             esse
             videatur
             falsum
             id
             quod
             esse
             novimus
             atque
             adnitimur
             verum
             ,
             obrepat
             dies
             extremus
             ,
             &
             inimicae
             mortis
             reperiamur
             in
             faucibus
             .
             
               Arnob.
               adv
               .
               Gent.
               l.
            
             2.
             
               verbis
               ultim
            
             .
          
           
             *
             
               Quae
               mala
               Stoici
               non
               audent
               appellare
               ;
               aspera
               autem
               ,
               &
               incommoda
               &
               ●ejici●nda
               ,
               &
               aliena
               naturae
               esse
               concedunt
               ;
               ea
               n●s
               mala
               dicimus
               ,
               sed
               ex●gua
               ,
               &
               porro
               minima
               .
               
                 Piso
                 de
                 Peripat
                 .
                 &
                 Academ
                 .
                 in
                 Cicer.
                 de
                 fin
                 .
                 l.
              
               5.
               p.
               204.
               
            
             
               Cum
               ergo
               haec
               fit
               conditio
               futurorum
               ut
               teneri
               &
               comprehendi
               nullius
               possim
               anticipationis
               attactu
               ,
               nonne
               purior
               ratio
               est
               ,
               ex
               duobus
               incertis
               &
               in
               ambigua
               expectatione
               pendentibus
               ,
               id
               potius
               credere
               ,
               quod
               aliquas
               spes
               ferat
               ,
               quàm
               omnin●
               quod
               nullas
               ?
               In
               illo
               enim
               periculi
               nihil
               est
               ,
               si
               quod
               dicitur
               imminere
               ,
               cassum
               fiat
               &
               vacuum
               ;
               In
               hoc
               damnum
               est
               maximum
               ,
               (
               id
               est
               ●alutis
               amissio
               )
               fi
               cum
               tempus
               advenerit
               ,
               aperiatur
               hoc
               fuisse
               mendacium
               .
               Quid
               dicitis
               O
               nescii
               etiam
               ●e●u
               &
               miseratione
               dignissimi
               ;
               Ita
               non
               tam
               extimescitis
               ,
               ne
               forte
               haec
               vera
               sint
               ,
               quae
               sunt
               despectui
               vobis
               ,
               &
               praebent
               materiam
               risus
               ?
               Nec
               saltem
               vobiscum
               sub
               obscuris
               cogitationibus
               volvitis
               ,
               ne
               quod
               hodie
               credere
               obstinata
               renuitis
               perversitate
               redarguat
               serum
               tempus
               &
               irrevocabilis
               p●enitentia
               castiget
               ?
               Nonne
               vel
               haec
               saltem
               vobis
               fidem
               faciunt
               argumenta
               credendi
               ,
               quod
               jam
               per
               omnes
               terras
               in
               tam
               brevi
               tempore
               immensi
               hujus
               sacrament●
               diffusa
               sunt
               ?
               &c.
               
                 Arnob.
                 l.
              
               2.
               p.
               12.
               
            
          
           
             Leg.
             Idiotae
             contemtemplat
             .
             de
             Amore
             Dei.
             
          
           
             Illa
             enim
             gloria
             quid
             est
             nifi
             aeternum
             Angelorum
             ●eatorumque
             spirituum
             convivium
             ,
             quod
             est
             semper
             laudare
             Deum
             ?
             Ad
             hoc
             vitae
             praesentis
             inopia
             nullatenu
             ,
             valet
             contingere
             .
             Scire
             autem
             ubi
             sit
             ,
             &
             praegustare
             ,
             illud
             gaudio
             spei
             ,
             fitire
             &
             esurire
             quod
             gustaveris
             ,
             haec
             est
             illa
             quae
             dicitur
             sanctorum
             in
             hac
             vita
             perfectio
             .
             
               Hugo
               à
               S.
               Victore
               Erud
               .
               Theol.
               de
               offic
               .
               eccl
               .
               l.
            
             2.
             cap.
             19.
             
          
           
             Vid.
             Pet.
             Damian
             :
             Dom.
             vobisc
             .
             c.
             6.
             de
             unit
             .
             Eccles
             .
          
           
             Psal
             .
             1.
             
             Mat.
             ●8
             .
             19
             .
             Act.
             11
             ▪
             26.
             
          
           
             1
             Cor.
             12.
             
             Eph.
             4.3
             ,
             4
             ,
             14.
             
          
           
             1
             Cor.
             1.10
             .
             Act.
             20.30
             .
             Rom.
             16
             ,
             17.
             
          
           
             1
             Cor.
             3.3
             ▪
             4
             ,
             5.
             
             Act.
             24.14
             .
             Act.
             28.22
             .
          
           
             Matth.
             28.19
             ,
             20.
             
             Mar.
             16.16
             .
             Heb.
             6.1
             ,
             2
             ,
             3.
             
          
           
             1
             Cor.
             14.26
             .
             40.
             
          
           
             Rom.
             14.
             
             &
             15.
             
             Gal.
             2.13
             ,
             14
             ,
             15.
             
             Phil.
             3.16
             ,
             17.
             
          
           
             Eph.
             1.22
             .
             &
             4.15
             .
             Col.
             1.18
             .
             &
             2.19
             .
             1
             Cor.
             12.27
             .
             Eph.
             4.12
             .
             &
             5.23
             .
             Math.
             28
             19.
             1
             
             Cor.
             5.
             
          
           
             Act.
             14.23
             .
             Phil.
             1.1
             .
             Eph.
             4.11
             ,
             12.
             1
             
             Thess
             .
             5.12
             ,
             13.
             
          
           
             Math.
             28.19
             ,
             20.
             
             &
             18.15.18
             .
             1
             Thess
             .
             5.12
             .
             Heb.
             13.17
             .
             Act.
             20.36
             .
             Jam.
             5.14
             .
             Act.
             2.42
             .
             Act.
             8.1
             .
          
           
             Rom.
             9.3
             .
             1
             Cor.
             12.25
             ,
             26.
             
          
           
             Rom.
             3.8
             .
          
           
             Tit.
             3.10
             .
             2
             Joh.
             10.
             
             Heb.
             5.11
             ,
             12.
             1
             
             Cor.
             15
             1
             ,
             2
             ,
             &c.
             
             Luk.
             18.34
             .
             Joh.
             12.16
             .
             Gal.
             5
             2.
             
             &
             1.7
             ,
             8
             ,
             9.
             
             &
             3.1
             ,
             2.
             
          
           
             
               In
               isto
               factiosissimo
               soeculo
               ,
               vix
               quisquam
               eximie
               doctus
               haereseos
               suspicione
               carebat
               .
               
                 Erasm
                 .
                 in
                 Vita
                 Hieronym
              
               .
            
             
               Et
               profecto
               ita
               est
               ,
               ut
               id
               habendum
               sit
               antiquissimum
               &
               Deo
               proximum
               ,
               quod
               sit
               optimum
               .
               
                 Cic.
                 de
                 leg
                 .
                 l.
              
               2.
               p.
               244.
               
            
          
           
             I
             intreat
             the
             Reader
             to
             peruse
             the
             Lord
             Bacons
             Considerations
             ,
             and
             Mr.
             Hales
             of
             Schisme
             ,
             and
             Mr.
             Stillingfleets
             .
             Ireni●on
             ,
             especially
             
               pag.
               117.
            
             and
             Mr.
             
               Jer.
               Burroughs
            
             Irenicon
             :
             which
             will
             all
             much
             promote
             his
             understanding
             in
             this
             point
             :
             And
             
               Grotius
               de
               Imper
               .
               sum
               .
               pa.
               
            
          
           
             Luk.
             14.26
             ,
             29
             ,
             33.
             
          
           
             Rom.
             9.3
             .
             &
             15.7
             .
             1
             Cor.
             10.31
             .
             Eph.
             1.12.14
             .
          
           
             
               Eph.
               4.11
               ,
               12
               ,
               13
               ,
               14
               ,
               15
               ,
               16.
               
               Col.
               1.24
               .
               1
               Tim.
               4.16
               .
               &
               4.7.8
            
             
               Rom.
               11.36
               .
               Prov.
               16.4
               .
               1
               Cor.
               10.31
               .
            
          
           
             
               Eph.
               3.10.21
               .
               &
               5.27
               ,
               29.
               2
               
               Thess
               .
               1.10
               ,
               11.
               
            
             
               Joh.
               21.15
               ,
               16
               ,
               17.
               
               Math.
               25.
               
            
          
           
             Eph.
             5.25.26
             .
             Tit.
             2.19
             .
             1
             Pet.
             2.9
             ,
             10.
             
             &
             1.3.14
             ,
             15
             ,
             16.22
             ,
             8
             ,
             6.
             
          
           
             Act.
             26.18
             .
             Eph.
             1.18
             .
             Math.
             28.19
             .
             Heb.
             5.9
             .
          
           
             Mat.
             28.20
             .
             Gal.
             1.7
             .
             2
             Tim.
             1.13
             .
             Act.
             20.20
             ,
             &c.
             1
             Tim.
             4.2
             .
             1
             Tim.
             5.17
             .
          
           
             
               Act.
               20.
               1
               
               Tim.
               ●
               .
               18
               ,
               19.
               
               &
               3.2
               .
               &
               4
               12.
               
            
             
               1
               Cor.
               5.
               
               Mat.
               18.15
               2
               Thess
               .
               3.
               
               Rom.
               16.16
               ,
               17.
               1
               
               Tim.
               5.20
               .
            
          
           
             Act.
             20.
             2
             
             Tim.
             2.15.2
             .
             &
             1
             Tim.
             3.2
             .
             3
             Joh.
             8.
             
             Act.
             18.26
             .
             Rom.
             16.3
             .
             1
             Tim.
             6.18
             .
             Tit.
             3.8
             .
          
           
             1
             Tim.
             3.5
             .
             Eph.
             6.4
             .
             Deut.
             6.6
             ,
             7
             ,
             8.
             
             &
             11.18
             ,
             19.
             
             Act.
             10.2
             ,
             24.
             
          
           
             
               1
               Pet.
               3.2
               .
               Phil.
               2.15
               .
               2
               Pet.
               3.14
               .
               Tit.
               2.5
               .
               1
               Tim.
               6.1
               .
               Rom.
               2.24
               .
            
             
               Joh.
               17.21
               .
               1
               Cor.
               1.10
               .
            
             
               Isa
               .
               32.1
               .
               &
               52.5
               .
               &
               49.23
               .
               Hos
               .
               8.4
               ,
               5.
               
               Psal
               .
               2.
               
               Dan.
               9.6
               ,
               8.
               
               Rom.
               13.3
               ,
               5
               ,
               6.
               
            
             
               2
               Pet.
               2.
               
               Gal.
               1.7
               ,
               8.
               1
               
               Tim.
               3.6
               .
               &
               5.22
               .
               &
               4.15
               16.
               
               &
               6.4
               ,
               5.
               1
               
               Cor.
               5.
               1
               
               Tim.
               3.7
               .
               Mar.
               9.38
               ,
               39.
               
               Phil.
               1.15
               .
               Jam.
               3.1.15
               ,
               17.
               1
               
               Sam.
               2.
               
               Act.
               20.30
               ,
               31.
               
               Rom.
               16.16
               ,
               17.
               1
               
               Thess
               .
               5.12
               ,
               13.
               2
               
               Chron.
               26.14
               ,
               15.
               
               Ezek.
               22.27
               .
               Hos
               .
               9.15
               .
               &
               7.3
               .
               Zeph.
               3.3
               .
               1
               Cor.
               2.6
               ,
               8.
               
            
          
           
             Math.
             15.2
             ,
             3
             ,
             9
             ,
             11
             ,
             13.
             
             Col.
             2.20
             ▪
             21
             ,
             2●
             .
             Mar.
             2
             26.
             
             Luk.
             6.2
             .
             &
             13
             ,
             14
             ,
             15.
             
             Joh.
             5.18
             .
             Joh.
             11.49
             .
             &
             18.13
             .
             Act
             4.6
             .
             &
             23.2
             .
             2
             Tim.
             2.4
             ,
             5
             ,
             6.12
             .
             &
             1
             Tim.
             4
             15.
             
             Math.
             9.37
             ,
             38.
             1
             
             Cor.
             3.9
             .
             Act.
             14.23
             .
             Tit.
             1.3
             .
             1
             Cor.
             14.26
             ,
             15
             ,
             16.31
             ,
             33
             ,
             34
             ,
             35.
             
             Math.
             15.9
             ,
             13.
             
             Rom.
             14.
             
             &
             15.
             
             Act.
             15.28
             .
             1
             Joh.
             4.1
             .
             2
             Thess
             .
             2.2
             .
             1
             King.
             22.22
             ,
             23.
             2
             
             Cor.
             11.14
             ,
             15.
             
             Matth.
             24.24
             .
             Matth.
             15.2.11.13
             .
             &
             12.2
             .
             Luk.
             13.14
             ,
             15.
             
             Joh
             4.16
             .
             Luk.
             9.54
             .
             Act.
             11.36
             .
             &
             22.22
             .
             Rom.
             10.2
             .
             Prov.
             1.32
             .
             Jam.
             5.5
             ,
             6.
             
          
           
             Eph.
             4.1
             ,
             2
             ,
             3
             ,
             4
             ,
             &c.
             Rom.
             8.17
             .
             Eph.
             1.22
             .
             1
             Cor.
             12.12
             ,
             13.
             
             Eph
             4.15
             ,
             16.
             
          
           
             Rom.
             8.9
             .
             &
             10.15
             ,
             17
             ,
             8.
             
             Gal.
             1.6
             ,
             7
             ,
             8.
             
             Phil.
             1.17
             ,
             27.
             1
             
             Thess
             .
             4.9
             .
             1
             Pet.
             1.22
             .
             Eph
             3
             17.
             
             &
             4
             16.
             
             Heb
             10
             24.
             1
             
             Cor.
             1
             10
             1
             Joh.
             3
             22.
             1
             
             Thess
             .
             2.4
             .
          
           
             Phil.
             2
             4
             ●1
             2
             Cor.
             13.14
             .
             Tit.
             3.5
             .
             Eph.
             4.3
             ,
             4
             ,
             5.11
             ,
             15
             ,
             16.
             1
             
             Thess
             5.12
             ,
             13.
             
             Tit.
             1
             9.11
             .
             Luk.
             21.15
             1
             Tim.
             3
             ,
             4
             5
             ,
             6.
             1
             
             Pet
             5.2
             ,
             3.
             
             Act.
             20.20
             .
             &c.
             2
             Cor.
             1
             24.
             1
             
             Tim.
             5
             1.
             
             Tit.
             3.10
             .
             1
             Cor.
             5.
             
             Joh.
             17.21
             ,
             23.
             
             Act.
             15.
             
             Heb.
             13.7
             ,
             17.
             1
             
             Thess
             .
             5.12
             ,
             13.
             1
             
             Pet
             5.5
             .
             Luk.
             22.24
             ,
             26
             ,
             27.
             1
             
             Pet.
             5.2.3
             .
             2
             Chron.
             19.6
             ,
             7
             ,
             11.
             1
             
             King.
             15.13
             ,
             29.
             2
             
             King.
             10.17
             ,
             28.
             
             Rom
             13.3
             ,
             4
             ,
             5
             ,
             6.
             
          
           
             2
             Chron.
             28.23
             .
             Ezek.
             18.30
             .
             Num.
             32.23
             .
             1
             Tim.
             3.6
             .
          
           
             
               Eph.
               4.14
               .
               3
               Joh.
               9
               ,
               10.
               1
               
               King.
               2●
               .
               24
               ,
               25.
               1
               
               Cor.
               1.11
               .
               &
               3.3
               ,
               4.
               1
               
               Cor.
               5.5
               ,
               12
               ,
               &c.
               Tit.
               1.10
               .
               1
               Thess
               .
               5
               12
               ,
               14.
               3
               
               Joh.
               9.
               
            
             
               Non
               qui
               jussus
               aliquid
               facit
               ,
               miser
               est
               ;
               sed
               qui
               invitus
               .
               
                 Senec.
                 ep
              
               .
               62.
               
            
             
               Nullum
               violentum
               est
               perpetuum
               .
            
          
           
             Jam.
             4.1
             ,
             2
             Phil
             2.4
             21.
             1
             
             King.
             12.31
             ,
             32.
             
             &
             22
             27.
             
             Rev.
             13.16
             ,
             17.
             1
             
             Cor.
             12.12
             ,
             28.
             
             Eph.
             4.7
             ,
             8
             ,
             13
             ,
             16.
             3
             
             Joh.
             9.
             
             Matth.
             15.2
             ,
             3.
             1
             
             Tim.
             3.3
             .
          
           
             Act.
             20.30
             ,
             31.
             
             Rom.
             16.17
             .
             1
             Tim.
             1.19
             Eph.
             4
             14.
             2
             
             Tim.
             2.16
             ,
             17
             ,
             23
             ,
             24
             ,
             25.
             
          
           
             Rom.
             14.
             1
             
             Tim.
             6.3
             ,
             4
             ,
             5.
             
             &
             1.3
             ,
             4
             ,
             5
             ,
             6
             ,
             7.
             
             Luk.
             22.24
             .
             1
             King
             22.27
             .
             Gal.
             5
             15.
             
          
           
             
               Act.
               15.
            
             
             Surely
             there
             is
             no
             better
             way
             to
             stop
             the
             rising
             of
             new
             sects
             and
             schisms
             ,
             than
             to
             reform
             abuses
             ,
             to
             compound
             the
             smaller
             differences
             ,
             to
             proceed
             mildly
             ,
             and
             not
             with
             sanguinary
             persecutions
             ,
             and
             rather
             to
             take
             off
             the
             principal
             Authors
             by
             winning
             and
             advancing
             them
             ,
             than
             to
             enrage
             them
             by
             violence
             and
             bitterness
             .
             
               Lord
               Verulam
               Essay
               ,
               58.
            
             
          
           
             Isa
             9.17
             .
             Phil.
             2.21
             .
             Act.
             8.18
             20.
             1
             
             Tim.
             6.10
             .
             1
             Joh.
             2.15
             .
             Gal.
             5.11
             .
             &
             6
             .
             1●
             13
             ,
             14.
             
          
           
             Luk.
             22.24
             .
             Act.
             15.39
             .
             Gal.
             2.12
             ,
             13
             ,
             14
             ,
             15.
             
          
           
             Phil.
             3.15
             ,
             16.
             
             Rom.
             14.
             
             &
             15.
             1
             
             Pet.
             3.15
             .
          
           
             Rom.
             16.17
             .
             1
             Thess
             .
             5
             ,
             12
             ,
             13.
             1
             
             Cor.
             1.10
             .
             &
             2.
             
             &
             3.
             throughout
             .
          
           
             Math.
             28.19
             .
             Mar.
             16.16
             .
             Eph.
             6.24
             .
             1
             Cor.
             16.22
             .
             Rom.
             8
             9.
             
          
           
             Math.
             28.19
             .
          
           
             Act.
             2.41
             ,
             42.
             
             Act.
             8.37
             ,
             38.
             
          
           
             See
             my
             Treat
             .
             of
             Confirmation
             ,
          
           
             Act.
             8.37
             .
             &
             13.21
             ,
             22.
             
             Act.
             2.41
             .
             Luk.
             14.16
             ,
             18
             ,
             2●●3
             .
          
           
             Phil.
             1.15
             ,
             16
             ,
             17
             ,
             18.
             
             Math.
             10.1
             .
             &
             7.22
             ,
             23.
             
          
           
             Mar.
             16.16
             .
             Act.
             5.13
             .
          
           
             Rom.
             9.6
             .
             Math.
             13.41
             ,
             42
             ,
             47.20.22
             .
          
           
             Math.
             13.36.28
             .
             &
             3.12
             .
             Psal
             .
             1.4
             .
             Jer.
             23.28
             .
          
           
             Math.
             13.28
             ,
             29
             ,
             30.
             
          
           
             2
             Tim.
             2.10
             .
             Joh.
             11.
             
             ●2
             .
             1
             Tim.
             2.4
             .
          
           
             Act.
             2.44
             ,
             46.
             
             &
             4.32
             ,
             34.
             
             &
             9
             31.
             
             &
             12.24
             .
             Act.
             9.15
             .
             2
             Tim.
             2.21
             .
             Act.
             20.20
             ,
             &c.
             Joh.
             17.24
             ,
             25.
             2
             
             Tim.
             2.25
             .
             Joh.
             4.22
             ,
             23
             ,
             24.
             
          
           
             
               Isa
               .
               9.17
               .
               1
               Thess
               .
               5.22
               .
               Rom.
               2.21
               ,
               24.
               1
               
               Tim.
               6.1
               .
               Tit.
               2.5
               .
               1
               Pet.
               3.16
               ,
               17.
               
               &
               4.15
               .
               &
               2.12
               .
            
             
               Read
               Joseph
               Acosta
               
                 of
                 this
                 at
                 large
                 .
                 And
              
               Thom.
               D.S.
               Jesu
               de
               convers
               .
               Gent.
               
            
             
               1
               Cor.
               14.2
               ,
               &c.
               
               7.10
               ,
               11
               ,
               14
               ,
               16
               ,
               22
               ,
               23.
               
            
             
               
                 Read
                 Bishop
              
               Bilson
               
                 of
                 Christian
                 Subjection
              
               ,
               p.
               526.
               
            
          
           
             Vos
             aeris
             tinnitibus
             &
             tibiarum
             sonis
             —
             persuasum
             habetis
             Deos
             delectari
             &
             affici
             ,
             irasque
             aliquando
             conceptas
             eorum
             satisfactione
             melliri
             .
             Nos
             inconvenient
             ducimus
             ,
             quinimo
             incredibile
             judicamus
             ,
             eos
             qui
             gradibus
             mille
             genus
             omne
             virtutum
             perfectionis
             transierint
             summitate
             ,
             in
             voluptatibus
             habere
             arque
             in
             deliciis
             esse
             res
             eas
             ,
             quas
             homo
             sapiens
             rideat
             ,
             &
             quae
             non
             aliis
             videantur
             continere
             aliquid
             gratiae
             ,
             quam
             infantibus
             parvulis
             &
             trivialiter
             &
             populariter
             institutis
             .
             Haec
             cum
             ita
             se
             habeant
             ,
             cumque
             fit
             opinionum
             tanta
             nostrarum
             vestrarumque
             diversitas
             ,
             ubi
             ant
             nos
             impii
             ,
             aut
             vos
             pii
             ;
             cum
             ex
             partium
             sensibus
             pietatis
             debeat
             atque
             impietatis
             ratio
             ponderari
             ?
             Non
             enim
             qui
             simulachrum
             sibi
             aliquod
             conficit
             ,
             quod
             pro
             Deo
             veneretur
             is
             habendus
             est
             rebus
             esse
             deditus
             divinis
             .
             Opinio
             religionem
             facit
             ;
             &
             recta
             de
             Dios
             mens
             :
             ut
             nihil
             eos
             existimes
             contra
             Decus
             praesumptae
             sublimitatis
             appetere
             .
             
               Arnob.
               adv
               .
               Gentes
               l.
            
             7.
             
               in
               Bib.
               Pat.
               Auct
               .
               To.
            
             1.
             p.
             60.
             
             
               Suppose
               these
               words
               spoken
               by
               us
               to
               the
               Papists
               .
            
          
           
             Acosta
             is
             very
             large
             and
             honest
             in
             this
             reproof
             and
             lamentation
             of
             the
             sins
             of
             the
             Clergy
             .
          
           
             
               Read
               
                 Pet.
                 Massaeus
              
               his
               
                 Hist
                 .
                 Ind.
                 &
                 Epist
                 .
                 Jesuit
                 .
                 &
                 Histor
                 .
                 Japon
                 .
                 &
                 Chin.
                 
              
            
             
               The
               King
               of
               Terenate
               told
               Sir
               
                 Francis
                 Drake
              
               ,
               We
               agree
               with
               you
               in
               Religion
               against
               the
               Portugals
               ,
               that
               we
               must
               not
               worship
               flocks
               and
               stones
               .
               Fuller's
               
                 Holy
                 State
              
               in
               the
               Life
               of
               Sir
               
                 Francis
                 Drake
              
               ,
               out
               of
               a
               M.S.
               of
               one
               of
               his
               company
               .
               What
               a
               scandal
               is
               such
               Worship
               against
               the
               Christian
               cause
               .
               
                 Act.
                 9.31
              
               .
            
          
           
             
               As
               for
               the
               grand
               controversie
               of
            
             per
             se
             aut
             per
             alium
             ,
             read
             Grotius
             de
             Imper.
             pag.
             290
             ,
             291.
             
             [
             Nam
             illud
             quod
             quis
             per
             alium
             facit
             ,
             per
             se
             facere
             videtur
             ]
             ad
             eas
             duntaxat
             pertinet
             actiones
             ,
             quarum
             causa
             efficiens
             proxima
             à
             jure
             indefinita
             est
             .
             ]
          
           
             
               Dr.
               Jer.
               Taylor
               
                 of
                 Repent
                 .
                 ●ref
              
               .
               [
               I
               am
               sure
               we
               cannot
               give
               account
               of
               Souls
               of
               which
               we
               have
               no
               notice
               .
               ]
            
             
               Leg.
               Athanas
               .
               Patri
               .
               Constantine
               de
               necessaria
               Episcop
               .
               residentia
               .
            
          
        
         
           Notes for div A27004-e125690
           
             Si
             vis
             Deorum
             speciem
             apprehendere
             ,
             proprietates
             Animae
             rationalis
             ultimae
             cogita
             ,
             &
             oppositas
             in
             perfectione
             Diis
             attribue
             .
             
               Jamblit
               .
               de
               Myster
               .
               per
               Fici●
               .
            
          
           
             *
             When
             Machumet
             had
             taken
             Constantinople
             ,
             and
             demanded
             of
             the
             Patriarch
             an
             account
             of
             the
             Christian
             saith
             ,
             
               Georg.
               Scholarius
               ,
               alias
               Gennadius
            
             ,
             then
             Patriarch
             ,
             wrote
             that
             brief
             summary
             which
             you
             may
             find
             in
             
               Mart.
               Crusius
            
             his
             
               Turco
               Graec.
               l.
               2.
               
               Hist
               .
               Eccles
               .
               p.
               10
               ,
               &c.
            
             which
             very
             well
             openeth
             the
             mystery
             of
             the
             Trinity
             ,
             and
             of
             Christianity
             ,
             with
             seven
             reasons
             of
             it
             .
          
           
             Tr●
             Plat●
             and
             Aristotle
             were
             of
             one
             opinion
             abode
             the
             Soul
             ,
             Mirandula
             and
             
               Mars
               .
               Ficinus
            
             upon
             
               Priscians
               ●heophrastus
               ,
               de
               Anima
            
             ,
             have
             largely
             laboured
             to
             evince
             .
          
           
             Galen
             is
             known
             to
             speak
             many
             objections
             against
             Plato
             ,
             and
             the
             Soul's
             immortality
             :
             but
             in
             other
             places
             he
             speaketh
             doubtfully
             .
             And
             if
             really
             Ne●esius
             had
             those
             words
             out
             of
             such
             a
             book
             of
             Galen
             ,
             as
             he
             citeth
             ,
             
               de
               Ani.
               c.
               2.
               p.
               481.
            
             he
             would
             then
             seem
             to
             have
             thought
             better
             of
             the
             Rational
             Soul.
             
          
           
             Plotinus
             
               his
               last
               words
               were
            
             (
             as
             Porphyry
             
               saith
               in
               his
               life
            
             )
             [
             I
             am
             now
             returning
             that
             which
             is
             Divine
             in
             us
             ,
             to
             that
             which
             is
             Divine
             in
             the
             Universe
             .
             ]
          
           
             
               The
               Platonists
               opinion
               that
               the
               
                 Soul
                 is
                 all
                 the
                 Man
              
               ,
               and
               that
               
                 Animus
                 cujusque
              
               is
               
                 est
                 quisque
              
               ,
               is
               incomparably
               more
               probable
               ,
               and
               of
               honester
               tendency
               ,
               than
               theirs
               that
               think
               the
               
                 Body
                 is
                 all
                 the
                 Man.
                 Qui
                 putant
                 hominem
                 esse
                 ex
                 Anima
                 corporeque
                 compositum
                 ,
                 consequenter
                 utile
                 à
                 justo
                 sejungunt
                 ;
                 Qui
                 vero
                 hominem
                 esse
                 animam
                 conjungunt
                 .
              
               Proclus
               de
               Anim.
               &
               doem
               .
               per
               Ficin
            
             
               What
               then
               will
               they
               hold
               and
               do
               ,
               that
               think
               man
               is
               
                 tantum
                 corpus
              
               .
               For
               as
               Proclus
               there
               saith
               ,
               and
               Cicero
               oft
               ,
               most
               Philosophers
               agree
               that
               
                 vivere
                 secundum
                 suam
                 naturam
              
               ,
               is
               man's
               great
               duty
               and
               felicity
               :
               Therefore
               as
               men
               differ
               about
               man's
               Nature
               ,
               they
               will
               differ
               about
               his
               Duty
               and
               felicity
               :
               They
               that
               think
               he
               is
               all
               Body
               ,
               will
               describe
               his
               work
               and
               his
               happiness
               accordingly
               ▪
               a
               truth
               of
               sad
               and
               desperate
               consequence
               .
            
          
           
             The
             truth
             is
             ,
             as
             Fire
             is
             
               per
               essentiam
            
             ,
             a
             moving
             ,
             enlightning
             ,
             heating
             substance
             ;
             so
             the
             soul
             is
             
               per
               essentiam
            
             ,
             a
             Life
             or
             Vital
             Principle
             ;
             and
             therefore
             ,
             as
             Porphyry
             argueth
             ,
             for
             the
             soul
             to
             die
             ,
             is
             for
             life
             it self
             to
             die
             ;
             or
             that
             which
             is
             
               per
               essentiam
            
             life
             ,
             to
             cease
             to
             be
             what
             it
             is
             .
          
           
             Quibusdam
             qui
             ne
             ignem
             calere
             putant
             ,
             nisi
             cum
             manu
             contrectarint
             ,
             nihil
             credendum
             esse
             placet
             ,
             quod
             supra
             progredientem
             naturam
             videatur
             .
             Multorum
             quoque
             studia
             tardantur
             ,
             quod
             id
             credere
             noluit
             quod
             minus
             sub
             ●orum
             cognitionem
             cadit
             :
             quae
             errorum
             pravitas
             ex
             ingeniorum
             imbecilitate
             defluxit
             :
             siquidem
             cum
             sensuum
             angustiae
             ex
             quibus
             hominem
             agnitio
             eruitur
             ,
             in
             externorum
             sensilium
             genere
             versentur
             ,
             satis
             notum
             esse
             debet
             ,
             his
             tanquam
             compedibus
             intelligentiae
             cursum
             retardari
             ,
             divinaque
             capessere
             nequire
             .
             
               Paul.
               Cartes●n
            
             1
             
               Sent.
               dis
            
             .
             9.
             p.
             22.
             
          
           
             Read
             the
             
               Mystic
               .
               Aegypt
               .
               &
               Chald.
               Philos
               .
            
             to
             prove
             that
             souls
             are
             not
             corporeal
             ;
             and
             Nemesius
             and
             Mammertus
             .
          
           
             
               If
               the
               soul
               be
               nothing
               but
               Matter
               and
               Motion
               ,
               then
               no
               man
               is
               the
               same
               this
               year
               as
               he
               was
               the
               last
               .
               For
               
                 Matter
                 is
                 in
                 fluxu
                 continuo
              
               ,
               as
               they
               object
               themselves
               anon
               :
               We
               have
               not
               the
               same
               slesh
               and
               bloud
               to
               day
               which
               we
               lately
               had
               :
               and
               the
               motion
               of
               this
               instant
               is
               not
               the
               same
               with
               the
               motion
               which
               succeedeth
               in
               the
               next
               :
               So
               that
               no
               man's
               soul
               ,
               and
               consequently
               no
               man
               ,
               is
               long
               the
               same
               :
               and
               so
               (
               as
               I
               have
               said
               after
               )
               Kings
               will
               lose
               their
               titles
               to
               their
               Crowns
               ,
               and
               all
               men
               to
               their
               lands
               ,
               as
               being
               not
               the
               same
               who
               were
               born
               heirs
               to
               them
               .
               And
               there
               must
               be
               no
               rewards
               or
               punishments
               ,
               unless
               you
               will
               reward
               and
               punish
               one
               for
               another's
               faults
               :
               And
               they
               need
               no
               more
               to
               fear
               the
               pain
               or
               death
               which
               will
               befall
               them
               ,
               than
               that
               which
               befall
               their
               neighbour
               ,
               because
               it
               is
               not
               the
               man
               that
               now
               is
               who
               must
               undergo
               it
               .
               Nor
               should
               any
               man
               have
               a
               wife
               or
               child
               of
               his
               own
               one
               year
               together
               .
               If
               they
               like
               not
               these
               consequents
               ,
               let
               them
               either
               prove
               that
               Identifying
               Matter
               and
               Motion
               are
               permanent
               ,
               or
               grant
               that
               some
               other
               permanent
               thing
               doth
               identifie
               the
               person
               .
               See
               this
               as
               the
               argument
               of
               Ammonius
               and
               Numenias
               ,
               prest
               by
               
                 Nemesius
                 de
                 Anim.
                 c.
                 2.
                 p.
                 477.
                 
                 Vid.
                 &
                 Clean
                 this
                 argumenta
                 pro
                 animae
                 corporeitate
                 à
                 Nemesio
                 profligata
                 ibid.
                 p.
                 479
                 &c.
                 
              
            
          
           
             If
             the
             doctrine
             of
             Matter
             and
             Motion
             only
             were
             true
             ,
             there
             would
             never
             be
             any
             true
             miracles
             in
             the
             world
             ,
             but
             all
             things
             go
             on
             from
             motion
             to
             motion
             as
             the
             first
             touch
             did
             put
             them
             into
             a
             necessity
             :
             whereas
             (
             however
             the
             world
             hath
             been
             deluded
             by
             many
             fictions
             ,
             yet
             )
             many
             certain
             miracles
             there
             have
             been
             .
             Whether
             the
             removing
             of
             the
             mountain
             by
             saith
             mentioned
             by
             
               M.
               Paulus
               Venetus
               ,
               J.
               1.
               cap.
               18.
            
             be
             true
             or
             not
             ,
             and
             the
             non-dissolution
             of
             excommunicate
             bodies
             in
             Constantinople
             ,
             mentioned
             in
             
               Mart.
               Crusius
            
             his
             
               Hist
               .
               Eccles
               .
               Turco
               graec
               .
               l.
               2.
            
             with
             multitudes
             of
             the
             likes
             which
             most
             Historians
             have
             ,
             &c.
             
             Yet
             certainly
             that
             there
             have
             been
             some
             such
             ,
             hath
             been
             fully
             proved
             unto
             many
             .
          
           
             Those
             that
             fly
             to
             this
             
               ingenita
               dispositio
               vel
               pondus
            
             ,
             will
             in
             other
             words
             grant
             that
             Nature
             ,
             form
             or
             quality
             which
             they
             deny
             .
             And
             those
             that
             grant
             nothing
             to
             move
             but
             former
             motion
             ,
             must
             needs
             make
             some
             degrees
             of
             motion
             daily
             to
             diminish
             in
             the
             World
             ,
             one
             thing
             or
             other
             still
             ceasing
             its
             motion
             ;
             and
             all
             motion
             within
             our
             knowledge
             having
             such
             constant
             impedition
             ,
             that
             before
             this
             time
             we
             may
             think
             all
             things
             would
             have
             stood
             still
             ,
             if
             their
             opinion
             were
             true
             .
             If
             they
             say
             that
             the
             Sun
             or
             some
             superior
             Movers
             renew
             the
             motion
             of
             things
             inferior
             ,
             I
             grant
             it
             ;
             But
             that
             is
             because
             it
             hath
             a
             moving
             nature
             :
             For
             if
             they
             say
             ,
             that
             the
             Sun
             it self
             hath
             not
             the
             least
             impedition
             to
             diminish
             the
             degrees
             of
             its
             motion
             ,
             they
             speak
             not
             only
             without
             any
             proof
             ,
             but
             contrary
             to
             our
             observation
             of
             all
             things
             known
             ,
             and
             to
             their
             own
             opinion
             ,
             who
             make
             the
             Air
             impeditive
             to
             other
             motions
             ,
             and
             the
             effluvia
             of
             other
             Globes
             to
             be
             impeditive
             to
             the
             Sun.
             
          
           
             Sane
             ignis
             ,
             aër
             ,
             aqua
             ,
             terra
             ,
             suapte
             natura
             carent
             anima
             :
             &
             cuicunque
             horum
             adest
             anima
             ,
             hoc
             vita
             utitur
             peregrina
             :
             Alia
             vero
             praeter
             haec
             nulla
             sunt
             corpora
             .
             
               Plotin
               .
               Ennead
            
             .
             4.
             l.
             7.
             c.
             2.
             p.
             457.
             
          
           
             Vid.
             Priscian
             .
             in
             Theophrast
             .
             
               Proving
               that
               light
               is
               neither
               a
               Body
               nor
               a
               Quality
               ,
            
             c.
             19.
             
             
               But
               I
               find
               no
               satisfaction
               when
               he
               cometh
               to
               tell
               us
               what
               it
               is
               :
               Nor
               will
               I
               subscribe
               to
            
             Ficinus
             ,
             who
             (
             
               with
               other
            
             Platonists
             )
             saith
             ,
             [
             Coeleste
             corpus
             primum
             luminis
             susceptaculum
             incorporea
             vita
             &
             intelligentia
             regi
             à
             qua
             &
             Lumen
             habeat
             ;
             caeterisque
             tradat
             —
             Si
             Lumen
             esse
             dicamus
             ,
             Radios
             visuales
             coelestium
             oculorum
             in
             se
             viventium
             ,
             perque
             ejusmodi
             radios
             cuncta
             videntium
             agentiumque
             videndo
             —
             non
             errabimus
             .
             ]
          
           
             *
             
               Leg.
               Le
               Grand
               .
               Dissert
               .
               in
               Epicur
               .
               Philos
               .
               ad
               Gassend
               .
               &
               de
               communi
               rerum
               vivendi
               ratione
               ad
               Campanel
               .
               &
               de
               nominibus
               Dei
               soli
               attributis
               ;
               
                 In
                 which
                 he
                 taketh
                 Atoms
                 or
                 indivisible
                 particles
                 for
                 the
                 first
                 real
                 passive
                 matter
                 ,
                 antecedent
                 to
                 the
                 distinction
                 of
                 Elements
                 :
                 but
              
               Fire
               (
               
                 called
                 also
              
               Spiritus
               Aethereus
               &
               Natura
               )
               
                 to
                 be
                 of
                 a
                 higher
                 elevation
                 ,
                 the
                 Active
                 informer
                 ,
                 disposer
                 and
                 moderator
                 of
                 all
                 matter
                 :
                 and
              
               animated
               Fire
               ,
               (
               
                 that
                 is
                 ,
                 the
              
               Sun
               
                 and
                 its
                 emanations
              
               )
               
                 to
                 be
                 the
                 life
                 and
                 Ruler
                 of
                 the
                 material
                 world
                 :
                 And
                 that
                 this
                 was
                 the
                 sense
                 of
                 almost
                 all
                 the
                 old
                 Philosophers
                 :
                 And
                 that
                 by
                 their
                 numerous
              
               names
               of
               God
               ,
               
                 they
                 meant
                 the
              
               same
               thing
               ,
               
                 as
                 diversly
                 operating
                 ;
                 that
                 is
                 ,
                 the
              
               Sun
               ,
               Fire
               or
               Aether
               ,
               
                 (
                 which
                 they
                 took
                 to
                 be
                 animated
                 intellectuals
                 )
                 as
                 considered
                 in
                 its
                 various
                 respects
                 to
                 mortals
                 .
              
            
             
               Ut
               docet
               Hermes
               ,
               Mens
               generalis
               habet
               pro
               corpore
               Ignem
               ,
               &
               quasi
               Igne
               stipatur
               &
               circum
               vestitur
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               semper
               enim
               &
               necessario
               Ignis
               Aethereus
               &
               Mens
               Universalis
               sihi
               invicem
               comites
               assident
               ;
               amboque
               ita
               affinos
               nihil
               constituunt
               aliud
               quàm
               spiritum
               Igneum
               ,
               Aethereum
               ,
               lucidum
               ,
               coelestem
               ,
               &
               divinum
               ,
               ten●brosam
               hanc
               &
               informem
               immanis
               materiei
               abyssum
               complentem
               ,
               illustrantem
               &
               animantem
               .
               
                 Idem
                 ad
                 Campanel
                 .
                 pag.
              
               ●0
               .
            
             
               
                 Vide
                 quae
                 ex
                 Mercur.
                 Pimand
                 .
                 citat
                 .
                 pag.
              
               79.
               
            
          
           
             
               Saith
               a
               novel
               Philosopher
               himself
            
             ,
             Ex
             speculis
             ustoriis
             certum
             est
             ,
             calorem
             a
             sole
             creari
             intensissimum
             ,
             non
             acceleratione
             motus
             ,
             sed
             coalitione
             radiorum
             .
          
           
             Lumen
             species
             est
             inter
             omnes
             species
             sensibiles
             prae
             caeteris
             intellectualem
             speciem
             repraesentans
             :
             &
             in
             Intellectu
             est
             per
             causam
             ;
             in
             coelo
             per
             formae
             plenitudinem
             ;
             in
             igne
             per
             plenitudinem
             participationis
             ;
             hinc
             derivatur
             in
             portiones
             .
             
               Ficin
               .
               in
               Theophrast
               .
               de
               Anim.
               c.
            
             44.
             
          
           
             Non
             ergo
             levitas
             &
             gravitas
             causae
             primi
             ●
             orus
             sunt
             ,
             sed
             qualitates
             sunt
             elementorum
             ;
             sed
             tamen
             ut
             etiam
             hoc
             detur
             ,
             quomodo
             ratiocinari
             ,
             opinari
             ,
             judicare
             ,
             gravitatis
             &
             levitatis
             opera
             esse
             possunt
             ;
             si
             ron
             sunt
             gravitatis
             &
             levitatis
             opera
             ,
             neque
             elementorum
             sunt
             :
             si
             non
             elementorum
             ,
             neque
             certe
             corporum
             .
             
               Nemesius
               de
               An.
               c.
            
             2.
             p.
             484.
             
          
           
             *
             
               So
               Lipstorpius
               in
               his
               
                 Specim
                 .
                 Philos
                 .
                 Cartes
                 .
                 Deus
                 in
                 principio
                 mundi
                 materiam
                 simul
                 cum
                 motu
                 &
                 quiete
                 creavit
                 —
                 Unde
                 communissima
                 naturae
                 lex
                 ,
                 &c.
              
               vid.
               pag.
               
                 37
                 ,
                 38.
              
               
               So
               that
               Nature
               with
               the
               Cartesians
               is
               nothing
               at
               all
               ,
               but
               God's
               first
               moving
               act
               at
               the
               creation
               :
               as
               if
               he
               caused
               motion
               ,
               without
               any
               moving
               created
               principle
               :
               and
               as
               if
               spirits
               and
               fire
               had
               no
               more
               moving
               
                 a
                 nature
              
               or
               principle
               than
               clay
               ;
               but
               only
               that
               
                 their
                 matter
              
               was
               either
               in
               the
               creation
               more
               moved
               by
               God
               ,
               or
               since
               by
               a
               knock
               from
               some
               other
               mover
               ,
               put
               into
               motion
               ,
               by
               which
               accidental
               motion
               clay
               or
               water
               may
               be
               made
               fire
               .
            
             
               
                 Leg.
                 Petr.
                 Mousnerii
                 ,
                 lib.
                 de
                 Impetu
                 ,
                 &
                 lib.
                 2.
                 de
                 motu
                 naturali
                 :
              
               Where
               the
               nature
               of
               Motion
               is
               more
               exactly
               handled
               than
               by
               the
               Epicureans
               or
               Cartesians
               ;
               though
               too
               little
               is
               said
               
                 de
                 vi
                 moventis
              
               ,
               in
               comparison
               of
               what
               is
               said
               
                 de
                 impetu
                 mobilis
                 .
                 Leg.
                 l.
                 2.
                 pag.
                 76
                 ,
                 77
                 ,
                 &c.
                 de
                 causa
                 intrinseca
                 motus
                 localis
                 naturalis
                 .
                 Et
                 pag.
                 78.
              
               his
               seven
               Reasons
               against
               Gassendus
               his
               doctrine
               of
               Gravitation
               by
               the
               traction
               of
               Atoms
               ;
               and
               his
               confutation
               of
               all
               extrinsick
               causes
               ,
               viz.
               
                 Causa
                 prima
                 sola
                 ,
                 aër
                 ,
                 terrae
                 vis
                 magnetica
                 (
                 vel
                 per
                 qualitatem
                 diffusam
                 ,
                 vel
                 per
                 vim
                 sympathicam
                 ,
                 vel
                 tractionem
                 filamentorum
                 )
                 virtus
                 coeli
                 pellens
                 ,
                 detrusio
                 per
                 lucem
                 ,
                 &
                 generans
              
               (
               And
               as
               easily
               may
               the
               Cartesian
               reason
               be
               confuted
               ,
               which
               Lipstorpius
               so
               magnifieth
               :
               )
               and
               the
               
                 Impetus
                 innatus
              
               is
               the
               reason
               which
               he
               assigneth
               ,
               
                 pag.
                 80
                 ,
                 81
                 ,
                 &c.
                 
              
            
             
               
                 Vid.
                 exceptiones
                 Jo.
                 Bap.
                 du
                 Hamel
                 .
                 contra
                 Cartes
                 .
                 in
                 conciliat
                 .
                 pag.
                 148
                 ,
                 151
                 ,
                 170
                 ,
                 209
                 ,
                 210.
                 
              
            
          
           
             See
             Sir
             
               W.
               Rawleigh
            
             Hist
             .
             l.
             1.
             of
             Fire
             ,
             making
             it
             certainly
             a
             thing
             unknown
             ,
             and
             probably
             
               quiddam
               medium
            
             between
             things
             corporeal
             and
             incorporeal
             .
          
           
             †
             
               Hence
               it
               is
               that
               the
               wisest
               Philosophers
               differ
               in
               this
               point
               ,
               whether
               any
               proper
               matter
               be
               found
               in
               the
               Soul
               of
               man.
            
             Micraelius
             Ethnoph
             .
             l.
             1.
             c.
             13.
             p.
             23
             ,
             24.
             
               hath
               instanced
               in
               many
               that
               are
               for
               some
               materiality
               .
            
             Eam
             sententiam
             inter
             veteres
             probavit
             apud
             Macrobium
             ,
             Heraclitus
             Phyficus
             ,
             cui
             anima
             est
             essentiae
             Stellaris
             scintilla
             :
             &
             Hip
             parchus
             apud
             Plinium
             cui
             est
             coeli
             pars
             :
             Et
             Africanus
             apud
             Ciceronem
             ,
             qui
             detrahit
             animum
             ex
             illis
             sompiternis
             ignibus
             ,
             quae
             sydera
             vocamus
             ;
             quaeque
             globos●e
             &
             rotundae
             divinis
             animatae
             mentibus
             circulos
             fuos
             orbesque
             conficiunt
             celeritate
             mirabili
             :
             &
             Seneca
             ,
             qui
             descendisse
             eam
             ex
             illo
             coelesti
             Spiritu
             ait
             ,
             &
             Plato
             ipse
             ,
             qui
             alicubi
             animam
             vocat
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             radians
             &
             splendidum
             vehiculum
             :
             Et
             Epicterus
             qui
             astra
             vocat
             nobis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             amica
             &
             cognata
             Elementa
             :
             ipseque
             cum
             Peripateticis
             Aristoteles
             ,
             qui
             eam
             quinta
             essentia
             constare
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             animabus
             inesse
             dicit
             .
             Inter
             nostrates
             Scaliger
             quoque
             vocat
             animam
             naturam
             coelestem
             ,
             &
             quintam
             essentiam
             alia
             quidem
             a
             quatuor
             Elementis
             natura
             praeditum
             ,
             s●d
             non
             sine
             omni
             materia
             .
             Eadem
             opinio
             arridet
             Roberto
             de
             Fluctibus
             ,
             &c.
             
          
           
             
               Lege
               rationes
               Carpentarii
               in
               Dec.
               1.
               
               Exerc.
               7.
               contra
               porositatem
               diaphanorum
               .
            
             
               Dicit
               Plato
               universae
               naturae
               animam
               porrectam
               esse
               a
               centro
               orbis
               terrae
               usque
               ad
               extremas
               oras
               coeli
               :
               Non
               ut
               locum
               ista
               notet
               po●ectio
               ,
               sed
               
                 extensionis
                 quendam
                 modum
              
               ,
               quem
               Mens
               &
               Ratio
               assequatur
               .
               
                 Nemes
                 .
                 de
                 Anim.
                 c.
              
               2.
               pag.
               487.
               
            
          
           
             †
             I
             hope
             we
             shall
             not
             have
             
               Philosophiam
               staticam
            
             ,
             and
             judge
             of
             Essences
             and
             Excellencies
             by
             the
             ballance
             .
          
           
             †
             In
             Ficinus
             
               his
               collections
            
             ,
             lib.
             de
             daemonib
             .
          
           
             Po●phyry
             de
             Occasion
             .
             per
             Ficin
             .
             
               holds
               that
               Anima
               quidam
            
             Medium
             quiddam
             est
             inter
             Essentiam
             individuam
             ,
             atque
             essentiam
             vera
             corpora
             divisibilem
             .
             Intellectus
             autem
             essentia
             est
             individua
             solum
             :
             sed
             qualitates
             materialesque
             formae
             secundum
             corpora
             sunt
             divisibiles
             .
          
           
             Lege
             Plotinum
             de
             Anim.
             En.
             4.
             l.
             3.
             c.
             391.
             sect
             .
             26.
             
          
           
             Against
             the
             soul's
             dependance
             upon
             matter
             ,
             the
             Platonists
             write
             excellently
             .
             Plato
             himself
             ,
             and
             Plot●nus
             ,
             and
             
               Jamblicus
               ,
               Proclus
               ,
               &c.
            
             
          
           
             Anima
             per
             essentiam
             est
             mobilis
             ex
             se●psa
             ;
             sed
             conjuncta
             corpori
             quodammodo
             evasit
             etiam
             mobilis
             a●unde
             ;
             sicut
             anim
             ipsa
             sua
             praesentia
             dedit
             corpori
             ultimum
             ex
             se
             movendi
             vestigium
             ,
             sic
             &
             ipsa
             propter
             corporeum
             cont●bernium
             conditionis
             notam
             subtit
             mobilis
             abunde
             .
             
               Proclus
               de
               Anim.
               &
               Daemon
            
             .
          
           
             See
             in
             
               Aristcas
               Histor
               .
               de
               70.
               p.
               879.
            
             the
             Kings
             
               Quest
               .
               19.
            
             about
             Dreams
             ,
             with
             the
             Answer
             ,
             how
             far
             Dreams
             are
             in
             our
             power
             .
          
           
             Read
             
               Priscians
               Theophrast
               de
               Anim
               ▪
            
             with
             Ficinus
             Notes
             ,
             which
             sheweth
             how
             farr
             the
             Sense
             is
             Active
             .
          
           
             Sensus
             Principium
             mediaque
             &
             finem
             sentiendae
             rei
             individuae
             comprehendit
             ,
             &
             Actio
             est
             ,
             judiciumque
             perfectum
             ,
             &
             in
             praesenti
             momento
             simul
             totus
             existit
             ,
             etsi
             non
             absque
             passione
             aliqua
             instrumenti
             sensus
             efficitur
             non
             tamen
             est
             haec
             passio
             sensus
             ;
             Quo
             fit
             ut
             patiamur
             &
             vigilantes
             &
             dormlentes
             nec
             tamen
             persentiamus
             .
             
               Theophrast
               .
               de
               Anim.
               ut
               supr
               .
            
          
           
             Lege
             Mars
             .
             Ficinum
             de
             Volupt
             .
             c.
             1.
             
             &
             2.
             &
             3
             ,
             &c.
             Platonis
             dogma
             defendentem
             ,
             scil
             .
             
               Voluptatem
               esse
               Actum
               vel
               Motum
            
             .
          
           
             Priscian
             in
             Theophrast
             .
             de
             Anim.
             c.
             13.
             saith
             ,
             [
             Anima
             quidem
             cum
             sit
             forma
             vivens
             &
             sensualis
             ,
             agit
             circa
             illa
             quae
             sibi
             offeruntur
             .
             Vitaliter
             atque
             sensualiter
             :
             &
             quia
             est
             in
             corpore
             ,
             usque
             ad
             certum
             spatium
             operatur
             .
          
           
             †
             See
             Alcinous
             de
             doctr
             .
             Plat.
             cap.
             18.
             
               to
               the
               same
               purpose
            
             .
          
           
             Vid.
             
               Paul.
               Cartesium
               in
               Sent.
               1.
               
               Dis
               .
               1.
               p.
               7.
               
               &
               Dis
               .
               2.
               p.
               8.
               
            
             That
             spiritual
             things
             are
             better
             known
             than
             corporeal
             ,
             and
             of
             the
             knowledge
             of
             God.
             
          
           
             Porphyr
             .
             de
             occas
             .
             inq
             .
             
               Anima
               est
               Essentia
            
             inextensa
             ,
             immaterialis
             ,
             immortalis
             ,
             in
             vita
             habente
             à
             seipsa
             vivere
             atque
             esse
             simpliciter
             possidente
             .
          
           
             *
             
               The
               Platonists
               
                 method
                 of
                 progression
                 is
                 thus
                 summed
                 up
                 in
              
               Plotinus
               Ennead
               .
               4.
               l.
               3.
               p.
               384.
               
                 and
                 out
                 of
                 him
                 by
              
               Ficinus
               ,
               [
               Sicut
               aëris
               summum
               primum
               omnium
               ignitur
               ,
               ab
               infimo
               ignis
               ,
               sic
               coelum
               summum
               corpus
               primo
               animatur
               ab
               anima
               quae
               est
               ultimum
               Divinorum
               :
               Ipsum
               Bonum
               est
               quasi
               Centrum
               :
               Mens
               ,
               lumen
               inde
               emicans
               ;
               &
               permanens
               :
               Anima
               ,
               Lumen
               de
               Lumine
               se
               moven●
               :
               Corpus
               ,
               per
               se
               opacum
               illuminatur
               ab
               anima
               ;
               sed
               Animae
               in
               coelo
               ,
               securae
               illuminant
               ;
               sub
               coelo
               non
               sine
               curâ
               .
            
             
               Est
               utique
               aliquid
               velut
               centrum
               ;
               Penes
               hoc
               autem
               circulus
               ab
               ipso
               micans
               :
               Praeter
               haec
               &
               alius
               circulus
               ,
               Lumen
               de
               lumine
               :
               ultra
               haec
               insuper
               non
               amalius
               Luminis
               circulus
               ,
               sed
               jam
               Luminis
               indigus
               alieni
               ,
               propriae
               lucis
               inopia
               .
               
                 Inqu
                 .
                 Plot.
                 ibid.
              
               
            
          
           
             Nemesius
             de
             Anima
             (
             
               which
               goeth
               under
               the
               name
               of
            
             Greg.
             Nyssen
             .
             )
             
               while
               he
               endeavoureth
               to
               prove
               the
               pre-existence
               of
               Souls
               ,
               doth
               thus
               peremptorily
               conclude
            
             [
             Si
             animae
             ex
             ortu
             fiunt
             mutuo
             ,
             ratione
             providentiae
             fiunt
             ,
             &
             caducae
             sunt
             ut
             caetera
             quae
             ex
             propagatione
             generis
             oriuntur
             :
             si
             sunt
             ex
             nihilo
             ,
             Creatio
             haec
             est
             ,
             neque
             verum
             est
             ,
             cessavit
             Deus
             ab
             omnibus
             operibus
             suis
             :
             Non
             ergo
             nunc
             animae
             fiunt
             :
             
               But
               there
               is
               no
               appearance
               of
               a
               just
               proof
               in
               any
               thing
               that
               he
               saith
               ,
               against
               either
               of
               the
               Opinions
               which
               he
               opposeth
               .
            
          
           
             
               Would
               you
               see
               Physical
               Arguments
               for
               the
               Souls
               Incorporeity
               and
               Immortality
               ?
               Among
               a
               multitude
               that
               have
               done
               it
               ,
               I
               desire
               you
               to
               read
               
                 Plotinus
                 ,
                 En.
                 4.
                 l.
                 7.
              
               of
               the
               Immort
               .
               of
               the
               Soul
               ;
               whose
               arguments
               I
               pretermit
               ,
               because
               I
               would
               not
               be
               tedious
               in
               transcribing
               that
               which
               is
               already
               so
               well
               written
               (
               abateing
               their
               peculiar
               Conceits
               .
               )
            
             
               
                 Vid.
                 &
                 Savonarol
                 .
                 l.
                 1.
                 c.
                 ult
                 .
              
            
          
           
             †
             The
             summ
             of
             their
             Reasons
             ,
             who
             thinke
             that
             Bodies
             at
             the
             Resurrection
             are
             Identified
             only
             by
             the
             Souls
             identity
             ,
             you
             may
             see
             in
             
               Thom.
               Whites
               Theolog.
               Institut
               .
               To.
               2.
               li.
               3.
               
               Lect.
               4.
               p.
               239.340
               .
            
          
           
             Read
             Plotinus
             in
             Ennead
             .
             4.
             pag.
             374●
             (
             Ed.
             Basil
             .
             )
             de
             individuatione
             Animarum
             .
             
               As
               also
               the
               following
               pages
               ,
               provin●
               that
               our
               Souls
               are
               no
               parts
               of
               the
            
             Anim●
             Mundi
             .
             Et
             sect
             .
             8●
             pag.
             377.
             
             Quomod●
             animae
             differant
             :
             &
             quomodo
             sint
             immortales
             in
             form●
             propria
             restantes
             ?
          
           
             Read
             the
             Note
             in
             the
             Margin
             of
             the
             last
             Leaf
             .
          
           
             Plotinus
             his
             
               Enn●
               4.
               de
               Anima
            
             ,
             has
             great
             deal
             of
             doe
             in
             it
             ,
             much
             wiser
             wholesome
             than
             the
             Epicurus
             and
             the
             tomists
             .
          
           
             See
             
               Plotin
               .
               Ennead
               .
               4.
               l.
               3.
               p
               185.
            
             shewing
             ,
             that
             in
             separated
             souls
             Reason
             is
             so
             powerful
             ,
             that
             it
             
               ex
               tempore
            
             conceiveth
             all
             things
             propounded
             by
             the
             Intellect
             ;
             and
             that
             souls
             in
             Heaven
             converse
             without
             voice
             ,
             but
             daemons
             and
             souls
             that
             are
             in
             the
             air
             converse
             by
             voice
             .
          
           
             Vid.
             Porphyr
             .
             de
             occasion
             .
             de
             Passionibus
             Animae
             &
             corp
             .
          
           
             
               Plotin
               .
               ubi
               supr
               .
               p.
               391.
               sect
               .
               26.
            
             sheweth
             ,
             that
             Memory
             is
             more
             pertinent
             to
             the
             soul
             than
             the
             body
             ,
             and
             oft
             without
             the
             body
             .
             
               Et
               sect
               .
               29
               ,
               &c.
               Et
               c.
               31
               ,
               32.
            
             the
             difference
             between
             the
             sensitive
             and
             rational
             memory
             .
             
               Et
               l.
               2
            
             he
             sheweth
             ,
             that
             the
             soul
             in
             heaven
             forgetteth
             these
             trifles
             ,
             not
             through
             ignorance
             ,
             but
             contempt
             .
          
           
             Sic
             ille
             
               (
               Strato
            
             )
             Deum
             opere
             magno
             liberat
             ,
             &
             me
             timore
             :
             Quis
             enim
             potest
             cum
             existimet
             à
             Deo
             se
             curari
             ,
             non
             &
             dies
             &
             noctes
             divinum
             numen
             ho●rere
             ?
             &
             siquid
             adversi
             acciderit
             ,
             (
             quod
             cui
             non
             accidit
             )
             extimescere
             ne
             id
             jure
             evenerit
             .
             
               Cic.
               Acad.
               quast
               .
               l.
            
             4.
             p.
             44.
             
          
           
             〈…〉
             
          
           
             Vid.
             Paul.
             Cartes
             .
             in
             a
             sent
             .
             d.
             1.
             p.
             
               30
               ,
               31.
            
             
          
           
             
               Some
               think
               ,
               because
               they
               read
               much
               in
            
             Plato
             
               of
               the
               making
               of
               the
               World
               ,
               that
               his
               opinion
               was
               not
               for
               its
               eternity
               ;
               but
               I
               doubt
               they
               are
               quite
               mistaken
               .
            
             Alcinous
             in
             li.
             de
             doct
             .
             Plat.
             
               saith
               too
               truely
            
             ,
             [
             Cum
             vero
             mundum
             Plato
             genitum
             inquit
             ,
             haudquaquam
             sic
             eum
             sensisse
             credendum
             est
             ,
             ut
             aliquod
             olim
             temp●s
             ante
             mundum
             praecesserit
             ;
             Verum
             quia
             semper
             in
             generatione
             perdurat
             ,
             indicatque
             substantiae
             suae
             causam
             praestantiorem
             .
             Animam
             praeterea
             mundi
             ,
             quae
             semper
             extitit
             ,
             haud
             officit
             Deus
             ;
             sed
             ornat
             :
             eâque
             ratione
             eam
             facere
             nonnunquam
             asseritur
             ,
             quod
             excitat
             eam
             ,
             &
             ad
             seipsum
             ejus
             mentem
             velut
             ex
             profundo
             quodam
             somno
             convertit
             ,
             &c.
             
          
           
             Lumine
             naturae
             non
             constat
             quod
             Angeli
             facti
             sint
             in
             tempore
             ,
             &
             non
             fuerint
             ab
             aeterno
             :
             Nam
             imprimis
             per
             lumen
             naturae
             cognoscimus
             ,
             exemplo
             Solis
             &
             luminis
             ,
             effectum
             posse
             coaevum
             esse
             suae
             causae
             :
             unde
             nulla
             repugnantia
             est
             ,
             ex
             parte
             Dei
             vel
             ex
             parte
             Creaturae
             ,
             ut
             haec
             sit
             Deo
             coaeva
             .
             
               Schibler
               Met.
               de
               Angel.
               See
               also
            
             Durandus
             Ariminensis
             ,
             Aquinas
             ,
             Pererius
             ,
             Suarez
             ,
             &c.
             
          
           
             Read
             in
             
               Bib.
               Pat.
            
             the
             dispute
             of
             
               Zachary
               Mitilene
            
             with
             Ammonius
             and
             a
             Physician
             about
             the
             Worlds
             Eternity
             .
          
           
             How
             neerly
             the
             Manichees
             opinion
             agreed
             with
             the
             Platonists
             ,
             see
             in
             
               Nemesius
               de
               Anim.
            
             pag.
             
               487
               ,
               488
               ,
               &c.
            
             
          
           
             
               Nor
               do
               I
               here
               press
               you
               with
               the
               authority
               of
               a
            
             Hermes
             ,
             Zoroaster
             ,
             or
             Orpheus
             ,
             
               as
               knowing
               how
               little
               proof
               is
               given
               us
               ,
               that
               the
               writings
               were
               theirs
               which
               are
               fathered
               on
               them
               :
               and
               giving
               some
               credit
               to
            
             Porphyry
             
               himself
               ,
               who
               in
               the
               life
               of
            
             Plotinus
             
               telleth
               us
               ,
               that
               there
               were
               then
            
             [
             Ex
             antiqua
             Philosophia
             egressi
             haeretici
             ,
             Adelphii
             Acylinique
             sectatores
             ,
             qui
             Alexandri
             Lybici
             Philocomi
             ,
             Demostrati
             ,
             &
             Lydi
             plurimos
             libros
             circumferebant
             ,
             &
             revelationes
             quasdam
             Zoroastris
             ,
             Zostriani
             ,
             Nichotei
             ,
             Allogenis
             ,
             Mesi
             ,
             aliorumque
             ejusmodi
             palam
             ostendentes
             ,
             &
             deceperunt
             multos
             ,
             &
             ipsi
             decepti
             jam
             fuerant
             :
             —
             Ego
             vero
             Porphyrius
             argumentationibus
             multis
             ostendi
             ,
             librum
             Zoroastri
             ab
             illis
             inscriptum
             adulterinum
             novumque
             esse
             ,
             &
             ab
             eis
             confictum
             qui
             struebant
             haeresin
             :
             ut
             institutiones
             suae
             esse
             Zoroastris
             voteris
             crederentur
             .
             
               And
               hereupon
            
             Plotinus
             
               wrote
               his
               Book
               against
               the
            
             Gnosticks
             .
          
           
             ☞
             
          
           
             Whether
             God
             or
             
               our selves
               ,
               Virtue
            
             or
             Pleasure
             be
             chiefly
             to
             be
             loved
             ?
          
           
             ☞
             
          
           
             Even
             in
             Friendship
             with
             Men
             ,
             it
             is
             commonly
             said
             ,
             that
             we
             must
             have
             more
             respect
             to
             our
             friend
             than
             to
             our selves
             .
             And
             therefore
             Cicero
             pleadeth
             ,
             that
             Epicurus's
             opinion
             is
             inconsistent
             with
             true
             Friendship
             .
             However
             that
             stand
             ,
             I
             am
             sure
             in
             our
             
               Love
               to
               God
            
             ,
             we
             must
             love
             him
             more
             for
             himself
             ,
             than
             for
             our
             own
             ends
             and
             benefit
             .
             Therefore
             it
             is
             ,
             that
             I
             distinguished
             Love
             before
             ,
             from
             Obedience
             as
             such
             ,
             as
             being
             somewhat
             more
             excellent
             ,
             and
             the
             final
             grace
             .
             And
             
               Proclus
               (
               de
               Anim.
               &
               Daemone
               )
            
             discerned
             this
             distinction
             ,
             when
             he
             saith
             ,
             [
             
               Belli
               finis
               est
               justitia
               :
               pacis
               autem
               aliud
               quiddam
               excellentius
               bonum
               ,
               Amicitia
               ,
            
             scil
             .
             
               atque
               unio
               Finis
               enim
               universae
               virtutis
               est
               ut
               tradunt
               Pythagorici
               .
               Aristotelesque
               confirmat
               ;
               ●t
               omnibus
               jam
               factis
               amicis
               ,
               justitia
               non
               ulterius
               egeamus
               ,
               quando
               ,
            
             viz.
             
               sublatum
               fuerit
            
             ,
             M●um
             ,
             &
             Non-meum
             ]
             And
             if
             this
             be
             true
             of
             the
             Love
             of
             man
             ,
             Much
             more
             of
             the
             Love
             of
             God.
             Which
             they
             also
             may
             do
             well
             to
             consider
             of
             ▪
             who
             most
             fear
             the
             cessation
             of
             that
             Individuation
             of
             souls
             ,
             which
             consisteth
             in
             the
             distance
             that
             now
             we
             are
             at
             :
             For
             though
             doubtless
             there
             will
             continue
             an
             Individuation
             ,
             yet
             Union
             is
             so
             much
             of
             the
             felicity
             ,
             perfection
             and
             delight
             of
             souls
             ,
             union
             ,
             I
             say
             ,
             with
             God
             ,
             as
             we
             are
             capable
             ,
             and
             with
             one
             another
             ,
             that
             we
             should
             rather
             be
             afraid
             lest
             we
             shall
             not
             be
             near
             enough
             ,
             than
             lest
             too
             much
             ●earness
             should
             confound
             us
             .